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Digitized  by  the  Internet  Archive 

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- 


NOTES   ON   THE  GOSPELS, 


CRITICAL  AND  EXPLANATORY; 


INCORPORATING  WITH   THE   NOTES,   ON    A   NEW   PLAN, 

THE  MOST  APPROVED    HARMONY   OF 

THE   FOUR   GOSPELS. 


BV 

MELANCTHON  W.  JACOBUS, 

PBOPESSOB  OP  BIBLICAL  LITEBATTTBE  IN  THE  WESTEBN  THEOLOGICAL  SEMINABT  AT 
ALLEGHANY  CITY,  PA. 


MATTHEW   AND    MARK, 


NEW   YORK: 

ROBERT    CARTER    &    BROTHERS, 

530    BROAD  WAY. 

1873. 


lafcered  according  to  Act  of  Congress,  in  the  year  1348,  by 

MELANCTHON  W.  JACOBUS, 

is  the  Clerk's  Office  of  the  Southern  District  of  the  State  of  Now  York. 


:U 


THE     TRAVELS     OF     OUR      LORD. 
i.i  niLiiiifV      /■/•mii  fit  Hi  1 1  /i  i  in  ir>  ■  li  7  rLfaZem,  Iftujltt  ink?  Egyptj  .Return  taJPazaneth 
Ai  VI  Sears  of  Age  lb  Ihelkenple  at  Jerusalem 
In  Hi:-  30  '  Sfeac  fhamJ/azm>'eth  /<■  thejar&tm..  Wilderness  of ' .halt n,f±tih/i-i-    GxnaA-cj 

In  His  :;is'  Yc:ir  •rrrn&aJef//  ./rii/i/i-i  .S/u;-lirni  .J)' /ii-iuil  in  fiulilri'  /'riti<<r.Ti/:iii-/t/i.fii/>,rii'" 

In  Hi-  •.',■!•  >Y.  :u  Jerusalem,  Sm  ofSahlee.Chpernaxan,Jfain.. 

'J"'.' '  /i/i-1lir  in  fim'iii-i ■  .I',i/-h;iiiiiiii\  V. 

.'.■'"'■  fimri-:  i/i  r,,,I,'l,i   Prim .  .1 "11.  Coast  />,"  t&erias,  Capernaum 
lii  Mir.  :'•;('':'  Yi-ai  i-         Region  of lyre  &  Si3on.,XheJ>eeapoUtco\  tonmss  tSkperruaotu  Samaria 
\\  :;:'.  Xesrs&  oves:     Jenusdlem~Ferea..Jiericfu>  Beffuxny  Jerusalem,. Geths&nane  Cahn 


^y^ix  THE  TIME  <>K  ^/^ 

'7    SEwnr    u 


;    ■■•-•■ 


fi 


PREFACE 


The  aim  of  these  Notes  has  been  to  bring  together  the  results  of  Biblical 
investigation  (so  much  increased  of  late),  and  to  lay  them  in  the  very  path 
of  Sabbath  school  teachers  and  scholars,  for  their  weekly  lessons.  It  is  be- 
lieved that  the  plan  of  furnishing  to  their  hand,  from  various  and  volumi- 
nous sources,  the  apparatus  and  material  called  for,  will  make  the  exercise 
at'ractive,  and  will  both  encourage  and  facilitate  the  study  of  God's  word. 
This  plan,  therelore,  takes  up  the  Questions  of  the  American  Sunday  School 
Union,  so -extensively  in  use,  and  especially  the  "Consecutive  Union  Ques- 
tion Book,"  lately  issued,  on  the  Gospels,  to  prepare  Notes  with  th,e  Questions 
m  eye,  and  to  weave  around  these  Questions  the  material  for  more.  The 
book  accompanies  the  Questions  without  being  dependent  on  them.  The 
author  hopes  to  stand  thus  in  the  avenue  of  so  much  scriptural  instruction, 
and  to  be  himself  a  party  in  the  pleasant  work,  if  so  be  he  may  be  partaker, 
also,  of  the  reward.  He  has  not  done  the  teacher's  work  for  him,  but  has 
gathered  for  his  use  that  which  shall  help  him  in  his  study,  and  make  it  sat- 
isfactory ;  while  he  has  planned,  by  this  means,  to  introduce  to  his  notice 
what  he  needs  to  know,  beyond  all  that  the  Questions  call  for. 

Teachers  so  often  have  not  the  time  for  searching  commentaries,  or  for 
reading  discussions  and  diffuse  annotations,  that  they  may  easily  slight  the 
study,  01  be  discouraged  in  the  good  work.  Such  a  Hand-Book,  therefore, 
has  been  welcomed  by  many  ministers,  teachers  and  superintendents,  with 
whom  the  author  has  conversed  in  the  course  of  its  preparation.  And  while 
the  pupils  in  Sabbath  schools  and  Bible  classes  have  been  mainly  afloat,  with 
Questions  which  are  often  themselves  dark,  and  oftener  such  as  no  one 
seems  precisely  to  answer,  it  is  believed  that  an  important  good  may  be 
hereby  attained,  in  bringing  scholars  to  their  classes  well  prepared — and 
t/uit  not  only  on  the  Questions,  but  on  other  collateral  questions  suggested 
by  the  Notes. 

May  it  not  also  lead  to  the  systematic  study  of  the  Gospel  Histories,  in 
parochial  and  other  schools,  and'  in  family  instruction,  that  the  Notes  have 
the  advantage  of  Questions  so  well  approved  and  every  where  so  accessible 
as  those  of  the  S.  S.  Union — and  these  Questions  arranged  in  short  Lessons, 
within  the  reach  of  a  daily  or  weekly  exercise  1 

Another  novel  feature  of  these  Notes  is,  the  method  of  bringing  to  view  a 
Elarmony  of  the  Foui  Gospel  narratives.  The  common  plan  has  been  that 
of  Calvin,  Doddridge,  Townsend  and  others — to  bring  together  the  parallel 
passages  from  the  different  Evangelists,  and  to  comment  on  them,  thus,  in 
their  order.  Such  a  plan  must  always  have  the  disadvantage  of  breaking 
the  text,  omitting  some  portiuns  from  each  Evangelist,  and  destroying  their 
respective  characteristics.  But  this  plan  brings  a  Harmony  into  practical 
use.  by  placing  it  where  it  applies,  and  where  it  must  all  along  suggest  to  the 
reader,  in  Captions  of  the  Notes,  the  many  important  hints  it  gives.  Further- 
more, it  goes  over  the  other  three  Evangelists  in  the  very  act  of  examining 
one — bringing  to  view,  in  their  place,  the  additional  records  of  the  others — 
and  thus  keeps  up  the  thread  of  the  whole  history.  It  has  also  this  advantage > 
of  giving  plain,  brief  captions  to  each  paragraph,  which  call  attention  ta 
the  items,  and  ol  showing  their  order  by  the  sections  numbered  thrcughoutL 


4  i  PREFACE 

Dr.  Robinson's  Harmony,  as  corrected  from  Newcome.  and  followed  by 
Greenleaf  in  his  "  Testimony  of  the  Evangelists,"  has  been  adopted,  with 
slight  alterations,  as  being  quite  the  best.  This  method  has  thrown  the 
Notes  into  paragraphs,  which  have  furnished  an  opportunity  for  briefly  eli- 
citing and  summing  up  the  inspired  teachings  under  many  sections,  in  short 
observations  at  the  close  of  each,  as  much  more  .ikely  to  be  useful  than  the 
usual  sundries  of  remarks  at  a  chapter's  end. 

Besides  the  more  accessible  and  familiar  works  which  have  been  con- 
stantly consulted,  free  use  has  been  made  of  rarer  helps,  as,  Calvin's 
Commentaries ;  Trench's  Notes  on  the  Parables,  Miracles,  and  Sermon  on 
the  Mount;  Bengel's  Gnomon  ;  Greenleafs  Testimony  of  the  Evangelists; 
Englishman's  Greek  Concordance;  Kitto's  Biblical  Encyclopedia;  Trol- 
tope's  Analecta  Theologica;  Hengstenberg's  Christology ;  Blunt's  Coinci- 
dences; Winer's  Idioms  of  the  New  Testament;  Olshausen,  Townsend,  &c. 

Special  acknowledgments  are  here  due  to  the  Publisher  of  Kitto's  Biblical 
Encyclopedia — Mark  H.  Newman,  Broadway,  New  York — ibr  access  to  the 
plates  of  that  valuable  work,  from  which  there  have  been  obtained  many 
useful  pictorial  illustrations. 

The  author  could  scarcely  have  pressed  this  undertaking  to  completion, 
amidst  the  laborious  duties  of  his  parochial  charge,  but  for  the  strong  hope 
of  promoting  sound  scriptural  instruction  through  this  channel  also.  In  this, 
he  has  been  constantly  encouraged  by  the  good  opinions  of  his  plan  which 
have  been  widely  expressed  to  him  from  the  beginning.  He  can  freely  say, 
in  the  sentiment  of  that  pious  commentator  on  the  Psalms,  Bishop  Home, 
that  the  labour  itself  has  been  most  profitable  and  pleasant.  And  now,  the 
Divine  and  Gracious  Author  of  the  Gospel,  in  whose  strength  it  has  been 
prosecuted,  ard  in  whose  name  it  is  sent  forth,  can  bless  it  to  many  for  edifi- 
cation and  for  salvation. 

MELANCTHON  W.  JACOBUS. 

Brooklyn,  N.  Y.,  March,  1848. 


MATTHEW   THE  APOSTLE  AND  EVANGELIST. 

There  are  four  inspired  histories  of  our  Lord  Jesus  Christ  in  the  New 
Testament.  These  refer  to  the  same  great  subject  of  salvation  by  a  Re- 
deemer; though  the  authors  do  not  relate  precisely  the  same  things.  Each 
gives  his  own  narrative.  The  history  is  to  be  gathered  from  them  all,  and 
their  statements  are  found  to  be  harmonious.  Hence,  the  testimony  is  four- 
fold.  It  is  the  Gospel  by  Matthew,  by  Mark,  by  Luke,  and  by  John — 
written  by  these  severally,  yet  one  Gospel  by  all,  and  in  all  (see  Matt.  4.  23. 
Mark  1.1.     Luke  9.  6). 

Two  of  these  Evangelists — the  first  and  last — were  apostles.  It  has  been 
well  remarked,  also,  that  "two — Mark  and  John — were  too  unlearned  to  forge 
the  narratives;  and  the  other  two — Matthew  and  Luke — were  too  learned  to 
be  deceived  by  imposture." 

The  term  for  "  Gospel,"  in  Greek,  which  is  anglicized  in  the  old  English, 
u  evangel,"  gives  rise  to  ihe  title  "  Evangelist,  "  which  has  the  sense  of 
gospduer,  or  publisher  of  the  Gospel.     The  Greok  term,  in  its  derivation. 


MATTHEW,  THE  APOSTLE  AND  EVANGELIST.  Q 

signifies  the  same  as  the  Anglo-Saxon  "  Godspell" — good  tidings — from  which 
we  have  our  word  "  Gospel." 

These  four  aistories  may  be  regarded  as  the  inspired  summaries  of  the  apos* 
ties'  preaching.  Immediately  after  the  ascension  of  our  Lord,  "they  went 
fbr'.h  and  preached  every  where,"  accorning  to  their  Divine  commission. 
Matthew,  doubtless,  laboured  chiefly  in  Judea.  When  it  became  need- 
ful to  have  a  permanent  history  of  our  Lord's  life  and  death — His  teach- 
ings and  doings — and  to  give  it  the  widest  circulation  for  a  witness,  before 
Jerusalem  should  be  destroyed  (see  ch.  24.  14,  and  ch.  28.  19),  Matthew 
wrote,  under  the  Divine  inspiration,  more  particularly  for  the  Jews.  Soon 
after,  Mark  wrote  lor  the  Romans,  as  would  seem  from  the  Latin  terms 
which  he  introduces,  and  from  his  gospel  being  written  at  Rome.  Luke 
wrote  for  the  Gentiles  more  generally,  exhibiting  Christ  as  "the  seed 
31  the  woman."  And  John  wrote  last  of  all.  supplying  what  might  be  added 
to  the  rest,  and  setting  forth  Jesus  as  the  co-equal  Son — who  "  was  with  God," 
and  "  was  God." 

Though  different  authorities  have  assigned  various  dates  to  this  gospel, 
ranging  from  A.D.  38,  to  A.D.  68,  the  strong  internal  and  external  evidence 
favours  the  later  time.  It  may  safely  be  dated  at  A.D.  62,  about  eight  years 
before  the  destruction  of  Jerusalem.  It  was  not  so  necessary  at  an  earlier 
period,  while  the  apostles  themselves  could  preach,  and  while  "  they  went 
forth  and  preached  every  where"  (Mark  16.20).  "About  this  time,"  says 
Lardner,  "  the  Gospel  had  been  propagated  in  many  Gentile  countries ;  the 
times  were  troublesome  in  Judea  (under  Nero),  and  the  war  was  coming  on. 
Several  of  the  apostles  were  dead,  and  others  of  them  who  survived,  were 
gone  or  going  abroad,  and  many  of  the  Jewish  believers  were  about  to  seek 
shelter  elsewhere.  Now,  was  therefore  a  proper  time  to  write  a  history  of 
Christ  and  His  miracles.  Moreover,  in  this  Gospel  are  recorded  divers 
plain  predictions  of  the  coming  overthrow  of  Jerusalem  and  the  Jewish 
state,  which  could  not  be  weli  published  to  all  the  world  in  writing,  till  about 
this  time." — Lardner's  Works,  vol.  5,  p.  305. 

It  has  been  argued  by  many,  mat  this  Evangelist,  unlike  the  rest,  wrote 
in  Hebrew  —a  corrupt  Hebrew  or  Syro-Chaldaic  being  the  vernacular 
tongue  in  Palestine,  in  the  time  of  our  Lord.  But  though  he  wrote  mainly 
for  the  Jew?-.,  they  had  already  become  familiar  with  the  Greek  language, 
which  had  spread  abroad  since  the  reign  of  Alexander.  The  many  Jews 
resident  in  Egypt,  had  required  a  Greek  version  of  their  Old  Testament 
Scriptures,  more  than  300  years  before.  And  as  this  Gospel  History  was 
intended  to  circulate  most  widely,  and,  in  the  mind  of  the  Spirit,  was  de 
signed  to  go  abroad  among  Gentiles  also — we  find  sufficient  reason  for 
regarding  this  prevalent  tongue  as  the  original.  Besides,  it  is  confessed  that 
other  portions  of  the  New  Testament  Scriptures  written  at  and  about  this 
time,  were  in  the  Greek  language.  "The  Epistle  of  James,"  which  is ' 
supposed  to  date  A.D.  60,  and  which  was  addressed  "to  the  twelve  tribes  scat- 
tercd  abroad"  was  written  in  Greek.  This  Jewish  Greek  was  not  indeed 
the  pure  tongue,  but  mixed  with  Hebraisms  (see  Winer's  Idicms  of  the  New 
Testament).  Lardner.  after  citing  the  testimonies  which  have  been  urged 
for  the  Hebrew  original  of  this  gospel,  concludes  against  them,  and  arguca 
that  this  cannot  be  a  Greet*  translation,  because  the  same  reason  whicn 
would  have  made  a  translation  into  Greek  necessary,  would  have  induced 
Matthew  himself  »o  write  in  Greek. 

It  is  further  to  he  observed,  that  this  apostle  had  early  beco  me  familiar 
with  the  Greek  tongue  by  his  intercourse  in  the  office  of  collector,  and  that  it 
was  already  spoken  extensively  among  the  Jews  of  Judea,  among  whom  he 
preached  immediately  after  the  ascension.  The  Jewish  authors,  Philo  ana 
foscphus,  cotemponiries  of  ihe  apostles,    arrute  in  Greek.     The  mere   fact 

I* 


6  MATTHEW,  THE  ArOSTLE  AND  EVANGELIST. 

that,  by  all  confession,  thws  Greek  Gospel  as  we  have  it,  was  universally 
circulated,  while  no  trace  of  a  Hebrew  Gosppl  is  found,  would  weigh  strongly 
in  favour  of  the  Greek  original — since  we  might  suppose  that  it  would  be 
written  in  the  tongue  in  which  it  would  be  most  needed,  and  most  circulated. 
That  the  oldest  Fathers  of  the  church  (says  Olshausen)  did  not  possess 
Matthew's  Gospel  in  any  other  form  than  that  in  which  we  now  have  it,  is 
fully  settled.  It  is  clear  from  the  character  of  the  citations  out  of  the  Old 
Testament,  that  this  must  be  something  else  than  a  mere  version.  Besides 
there  is  not  the  slightest  trace  of  any  opposition  to  it,  as  there  must  have 
been  if  the  apostle  had  written  in  Hebrew,  and  a  Greek  translation  was 
crowding  it  out,  as  though  itself  the  bftginai.  Yet  there  is  frequent  mention 
sarly  made  of  a  Hebrew  Gospel  by  Matthew.  Lardner  best  accounts  for 
this,  by  supposing  that  a  Hebrew  translation  was  made  for  limitec  use, 
which  some  came  to  consider  as  the  original.  Olshausen  concludes  thai 
Matthew  wrote  in  Hebrew,  and  afterward  himself  wrote  in  Greek. 

Matthew  was  a  Jew  of  Galilee.  He  was  an  inferior  collector  of  customs 
under  the  Roman  goverr.ment,  to  whom  the  Jews  were  now  tributary.  His 
station  was  at  the  port  of  Capernaum,  or.  as  some  have  thought,  on  the  high 
road  from  Capernaum  to  Damascus.  He  is  also  called  Levi  (Mark  2.  14. 
Luke  5.  27,  28)  and  "  the  publican]'  in  his  own  list  of  the  apostles.  Matt.  10. 
'i.  It  was  common  among  the  Jews  to  have  two  names  :  as  Lebbeus,  whose 
surname  was  Thaddeus" — Matt.  10.  3 — and  t;  Simon,  who  is  called  Peter." 
Matt.  10.  2.  When  a  Jew  became  a  Roman  citizen,  !»e  usually  assumed  a 
Roman  name.  It  is,  therefore,  supposed  that  "  Levi*'  was  the  original  Hebrew, 
and  "Matthew"  the  assumed  Roman  name  of  this  Evangelist. 

This  gospel  was  evidently  written  with  a  special  aim  to  evangelize  the 
Jews.  Hence  the  apostle  brings  forward  the  convincing  proofs,  that  Jesus 
was  the  Christ,  and  even  that  Messiah  whom  their  prophets  had  foretold. 
Hence  he  constantly  refers  them  to  their  Scriptures  of  the  Old  Testament  as 
fulfilled  in  Him.  But  this  would  be  a  leading  argument  for  Christianity 
with  the  Gentiles  also.  He  constantly  considers  John  the  Baptist  in  refer- 
ence to  Malachi's  predictions,  and  recognizes  his  person  and  work  as  theii 
direct  accomplishment.  Besides  this,  Matthew  abounds  in  citations  from  the 
prophets,  which  some  authors  here,  and  many  in  Germany,  have  regarded  a? 
mere  "  accommodations,"  or  happy  applications,  of  the  prophetic  Language. 
It  requires  no  very  high  vie\v  of  inspiration,  to  take  them  as  so  many  in- 
spired notices  of  inspired  predictions  fulfilled  in  the  events. 

In  choosiug  Matthew  for  an  apostle,  our  Lord  adopted  a  striking  memorial 
of  Judah's  low  estate,  the  country  being  now  tributary,  and  an  officer  of  the 
tribute,  one  of  the  twelve  !  It  was  at  such  a  time  of  the  chosen  tribe's  declen- 
sion, that  the  Messiah  was  predicted  as  to  come.    Genesis  49. 10.    Zech.  9.  9. 

Our  received  English  version  of  the  Scriptures  is  a  most  elaborate  correc- 
tion of  the  previous  translations,  and  that  from  the  original  tongues.  Forty- 
seven  men  of  the  highest  abilities  were  employed  in  the  work  for  the  space 
of  three  years,  by  authority  of  the  King  (James  I).  They  were  divided  into 
six  companies,  and  were  assigned  different  portions.  The  work  of  each 
group  underwent  the  revision  of  all  the  others,  after  having  been  first 
thoroughly  sifted  in  their  own  immediate  circle.  The  whole  was  then  finally 
revised  by  twelve  men — these  being  a  committee  of  two  from  each  company. 
Thus  most  learnedly  and  laboriously  prepared,  it  was  issued  at  London. 
A.D.  Kill.  After  many  ineffectual  attempts  to  improve  upon  it,  by  »*e\i 
versions,  it  is  admitted  among  scholars,  that  a  more  faithful  and  true  trans 
la  tiers,  all  in  all,  cannot  be  expected,  and  need  not  le  desired 


CONTENTS 


AND 


SYNOPSIS   OF  THE   HARMONY 


PART  I. 

EVENTS    CONNECTED    WITH   THE  BIRTH 
AND  CHILDHOOD  OF  OUR  LORD. 

Time  :  About  thirteen  and  a  half  years. 

1.  Preface  to  Luke's  Gospel. 

2.  An   Angel    appears   to    Zacharias 

Jerusalem. 

3.  An  Angel  appears  to  Mary.     Naza- 

reth,. 

4.  Mary  visits  Elizabeth.     Jutta. 

5.  Birth  op  John  the  Baptist.    Jutta 

6.  Genealogies. 

7.  An  Angel  appears  to  Joseph.   Naza- 

reth. 

8.  The  Birth  op  Jesus.     Bethlehem 

9.  An  Angel  appears  to  the  Shepherds. 

Near  Bethlehem. 
The  circumcision  of  Jesus,  and  his 

presentation  in  the  Temple.   Beth 

lehem.    Jerusalem. 
The  Magi.     Jerusalem.     Brlhlehem. 

12.  The    flight    into     Egypt.      Herod's 

cruelty.     The  return.     Bethlehem. 
Nazareth. 

13.  At  twelve  years  of  age  Jesus  goes  to 

the  Passover.     Jerusalem. 


10 


11 


PART   II. 

announcement  and   introduction 
op  oun  lord's  public  ministry. 

Time  :  About  one  year. 

14.  The  Ministry  op  John   the  Bap- 
tist.     The  Desert.      The  Jordan 


MATT. 

MARK. 

LUKE. 

1.  1-4 

1.  5-25 

1.  26-38 
1.  39-56 

1.  57-80 
3.  28-38 

2.  1-7 
2.  8-20 

2.  21-38 

2.  39-40 

2.  41-52 

3.  1-18 

1.  1-17 

1.  18-25 

2.  1-12 
a  13-23 

3.  1-12 

1.    1-8 

JOBV 


SYNOPSIS  OF  THE  HARMONY. 


Beet 

15.  The  Baptism  or  Jesus.   TheJordan.fi-  13-17 

16.  The  Temptation.     Desert  of  Judea.l^-   1-11 

17.  Preface  to  John's  Gospel.  

18.  Testimony  of  John    the  Baptist  to' 

Jesus.     Bethany  beyond  Jordan. 

19.  Jesus  gains  Disciples.     The  Jordan. 

Galilee  ? 

20.  The  Marriage  at  Cana  of  Galilee. 


21. 

22. 
213. 

24. 

25. 


PART  III. 

OUR  LORD'S  FIRST  PASSOVER,  AMD  THE 
SUBSEQUENT  TRANSACTIONS  UNTIL 
THE  SECOND. 

Time:   One  year. 

.At  the  Passover  Jesus  drives  the 
Traders  out  of  the  Temple.  Jeru- 
salem. 

Our  Lord's  discourse  with  Nicode- 
mus.     Jerusalem. 

Jesus  remains  in  Judea  and  baptizes. 
Further  testimony  or  John  the 
Baptist. 

John's  imprisonment,  and 

Jesus'  departure  into  Galilee. 

Our  Lord's  discourse  with  the  Sama- 
ritan woman.  Many  of  the  Sa- 
maritans believe  on  nim.  Shechem 
or  Neapolis. 

Jesus  teaches  publicly  in  Galilee. 

Jesus  again  at  Cana,  where  he  heals 
Uae  son  of  a  nobleman  lying  ill  at 
Capernaum.     Cana  of  Galilee. 

Jesus  at  Nazareth;  he  is  there  re- 
jected, and  fixes  his  abode  at  Ca- 
pernaum. 

The  call  of  Simon  Peter  and  An- 
drew, and  of  James  and  John,  with 
the  miraculous  draught  of  fishes. 
Near  Capernaum. 

The  healing  of  a  Demoniac  in  the 
Synagogue.     Capernaum. 

The  healing  of  Peter's  wife's  mother, 
and  many  others.     Capernaum. 

Jesus  with  his  Disciples  goes  from 
Capernaum  throughout  Galilee. 

The  healing  of  a  Leper.     Galilee. 

The  healing  of  a  Paralytic.  Caper- 
naum. 

The  call  of  Maflhew.     Capernaum. 


4.  12 


4.  17 


4.  13-16 


1.  9-11 
1.  12,  13 


6.  17-20 
1.  14 


1.  14-15 


3.  21-23 

4.  1-13 


3.  19,  20 

4.  14 


/oiiN. 


.  1-18 
1.  19-34 

1.  35-25 

2.  1-12 


4.  14,  15 


4.  16-31 


18-22' 1.  16-20  5.  1-11 
I.  21-28  4.  31-37 


8.  14-171.  29-34 


23-25' 1.  35-39 
1-4     II.  40-45 

2-8     .2.   1-12 
9  2.  13,   14 


4.  38-41 

4.  42-44 

5.  12-16 

5.   17-20 
5  27..  28 


2.  13-25 

3.  1-21 

3.  22-36 

4.  1-3 

4.  4-42 

4.  43-45 

4.  40-54 


SYNOPSIS  OF  THE  HARMONY, 


CONTENTS. 


&**■  PART  IV. 

OfTR  LORD'S  SECOND  PASSOVER,  AND 
THE  SUBSEQUENT  TRANSACTIONS  UN 
TIL  THE  THIRD. 

Time  :   One  yea*: 

36.  The  Pool  of  Bethesda;  the  healing 

of  the  infirm  man ;  and  our  Lord's 
subsequent  discourse.     Jerusalem. 

37.  The   Disciples  pluck  ears  of  grain 

on  the  Sabbath.  On  the  way  to 
Galilee  ? 

38.  The  healing  of  the  withered  hand  on 

the  Sabbath.     Galilee. 

39.  Jesus  arrives  at  the  Sea  of  Tiberias, 

and  is  followed  by  multitudes 
Lake  of  Galilee. 

40.  Jesus   withdraws  to  the   Mountain 

and  chooses  the  Twelve;  the 
multitudes  follow  him.  Near  Ca- 
pernaum. 

41.  The  Sermon  on  the  Mount.    Near 

Capernaum. 

42.  The  healing  of  the  Centurion's  ser 

vant.     Capernaum. 

43.  The  raising  of  the   Widow's  son 

Nain. 

44.  John    the   Baptist   in  prison   sends 

Disciples  to  Jesus.  Galilee.  Ca 
pernaum  ? 

45.  Reflections  of  Jesus  on  appealing'to 

his  mighty  Works.     Capernaum 

46.  While  sitting  at  meat  with  a  Phari- 

see, Jesus  is  anointed  by  a  woman 
who  had  been  a  sinner.  Caper- 
naum ? 

47.  Jesus,  with  the  Twelve,  makes  a 

second  circuit  in  Galilee. 

48.  The  healing  of  a  Demoniac.     The 

Scribes  and  Pharisees  blaspheme 
Galilee. 

49.  The  Scribes  and  Pharisees  seek  a 

sign.  Our  Lord's  reflections.  Gali- 
lee. 

50.  The   true   Disciples  of  Christ  his 

nearest  relatives.     Galilee. 

51.  At  a  Pharisee's  table,  Jesus  denoun 

cos  woes  against  the  Pharisees 
and  others.     Galilee. 

52.  Jesus  discourses  to  his  Disciples  and 

the  multitude.     Galilee. 
&3.  The  slaughter  of  certain  Galileans. 
Parable  of  the   barren   Fig-tree. 
Galilee 


12.  1-8 
12.  9-14 

12.15-21 


5.1,-8.1 
8.  5-13 


11.  2-19 
11.20-30 


12.22-37 
12.38-45 


23-28 
1-6 


3.  7-12 


3.  13-19 


6.  1-5 
6.  6-11 


6.  12-19 

6.  20-49 

7.  1-10 
7.  11-17 

7.  18-35 


7.  36-5fr 


JOHN. 


5.  1-47 


8.  1-3 
19-30  11.14,15, 
17-23 


12.46-50  3.  31-35 


11.  16 
24-36 


8.   19-21 

11.37-54 

12.  i-59 

13.  1-9  J 


10 


SYNOPSIS  OF  THE  HARMONY. 


CONTENTS. 


'/ 


Port. 

54.  Parable  of  the   Sower.      Lake 

Galilee.     Near  Capernaum? 
55>  Parable  of  the  Tares.     Other  Para 

bles.     Near  Capernaum? 

56.  Jesus  directs  to  cross  the  L?ke.    In 

cidents.  The  tempest  stilWd.  Lake 
of  Galilee. 

57.  The  two  Demoniacs  of  Gadara.  S.E, 

coast  of  the  Lake  of  Galilee. 
59    Levi's  Feast.     Capernaum. 

59  The  raising  of   Jairus'    daughter. 

The  woman  with  a  bloody  flux 
Capernaum. 

60  Two  blind  men  healed,  and  a  dumb 

spirit  cast  out.     Capernaum, 

61  Jesus  again  at  Nazareth,  and  again 

rejected. 

G2  A  third  circuit"  in  Galilee.  The 
Twelve  instructed  and  sent 
forth.     Galilee. 

63  Herod  holds  Jesus  to  be  John  the 

Baptist,  whom  he  had  just  before 
beheaded.     Galilee  ?     Perea. 

64  The  Twelve  return,  and  Jesus  retires 

with  them  across  the  Lake.  Five 
thousand  are  fed.  Capernaum. 
N.  E.  coast  of  the  Lake  of  Galilee. 

65  Jesus  walks  upon  the  water.    Lake 

of  Galilee.  Gennesarelh. 
66.  Our  Lord's  discourse  to  ihe  multi- 
tude in  the  Synagogue  at  Caper 
naum.  Many  Disciples  turn  back. 
Peter's  profession  of  faith.  Ca 
pernaum. 


MATT. 


13.  1-23 
13.24-53 

8.  18-27 

8.28-34 

9.  1 

9.  10-17 

9.  18-26 

9.  27-34 

13.54-58 
9.35-38 

10.  1-42 

11.  1 

14.  1-12 


14.13-21 
14.22-36 


LUKE. 


4.  1-25 
4.  26-34 

4.  35-41 

5.  1-21 
2.  15-22 

5.  22-43 


6.  1-6 
6.  6-13 


6. 14-16, 
21-29 


6.  30-44 
6.  45-56 


8.  4-18 


8.  <*2-25 

9.  57-62 

8.  26-40 

5.  29-39 


8.  41-56 


9.  1-6 


9.  7-9 


67 


66 


89 


PART  V. 

FROM  OUR  LORD'S  THIRD  PASSOVER 
UNTIL  HIS  FINAL  DEPARTURE  FROM 
GALILEE  AT  THE  FESTIVAL  OF  TAB- 
ERNACLES. 

Time  :  Six  months. 

Our  Lord  justifies  his  disciples  for 
eating  with  unwashen  hands.  Pha- 
risaic Traditions,     Caperncum. 

The  daughter  of  a  Syrophenician 
woman  is  healed.  Region  of  Tyre 
and  Sidon. 

A.  deaf  and  dumb  man  healed  ;  also 
many  others.    Four  thousand  are 
led.     The  Decapolis. 
23 


15.  1-20 


15.21-28 


7.  1-23 


7.  24-30 


15.29-39,7.  31-37 
8.  1-9 


JOHN\ 


9.  10-17 


6.  1-14 
6.  15-21 


6.  22-71 

7.  1 


SYNOPSIS  OF  THE  HARMONY. 


11 


BKt 

70.  The  Pharisees  and  Sadducees  again 

require  a  sign.  [See  $  49.J  Neat 
Magdala. 

71.  The  Disciples  cautioned  against  the 

leaven  of  the  Pharisees,  etc.  N.E. 
coast  of  the  Lake  of  Galilee. 

72.  A    blind    man    healed.      Bethsaida 

(JiMias). 

73.  Peter  and  the  rest  again  profess  their 

faith  in  Christ.  [See  J  66.]  Re 
gion  of  Cesarea  Philippi. 

74.  Our  Lord  foretells  his  own  death 

and  resurrection,  and  the  trials 
of  his  followers.  Region  of  Cesarea 
Philippi. 

75.  The  Transfiguration.    Our  Lord's 

subsequent  discourse  with  the  three 
Disciples.  Region  of  Cesarea  Phi- 
lippi. 

76.  The  healing  of  a  Demoniac,  whom 

the  Disciples  could  not  heal.  Re- 
gion of  Cesarea  Philippi. 

77.  Jesus    again    foretells    his    own 

DEATH    AND    RESURRECTION.        [See 

<\  74.]     Gal\l"> 

78.  The    tribute  -  money    miraculously- 

provided.     Capernaum.. 

79.  The  Disciples  contend  who  should 

be  greatest.  Jesus  ^xhorts  to  hu 
mility,  forbearance  and  brotherly 
love.     Capernaum,. 

80.  The  Seventy  instructed  and  sent 

out.     Capernaum. 

81.  Jesus  goes  up  to   the   Festival  of 

Tabernacles.     His  final  departure 
from   Galilee.      Incidents  in  Sa- 
maria. 
tJ9.  Ten  Lepers  cleansed. 


Samaria. 


PART  VI. 

tHE  FESTIVAL  OF  TABERNACLES,  AND 
THE  SUBSEQUENT  TRANSACTIONS  UN- 
TIL OUR  LORD'S  ARRIVAL  AT  BETHANY 
SIX  DAYS  BEFORE  THE  FOURTH  PASS- 
OVER. 

Timk  :  Six  months  less  one  week. 


&  1esus  at  the  Festival  of  Tabernacles. 
His  public  teaching.     Jerusalem. 

W4.  The  woman  taken  in  Adultery.  Je- 
rusalem. 


16.  1-4 


MARK.         LUKE. 


8.    10-12 


16.  5-12  8. 

8. 


16.13-20 


16.21-28 


17.  1-13 

17.14-21 

17.22,  23 
17.24-27 


13-21 
22-26 


8.  27-30 


31-38 

1 


2-13 

14-29 

30-32 
33 


18.  1-35  9.  33-50 


wait. 


9.  18-21 

9.  22-27 

9.  28-36 
9.  37-43 
9.  43-45 


9 

9.  46-50 

10.  1-46 


9.  51-5&7.  3-10 
17.11-19 


7.  11-63 

8.  1 

8.  s»n 


12 


SYNOPSIS  OF  THE  HARMONY. 


CONTENTS. 


85.  Further  public  teaching  of  our  Lord 

He  reproves  the  unbelieving  Jews 
and  escapes  from  their  hands,  J^• 
rusaltm. 

86.  A  lawyer  instructed.     Love  to  our 

neighbour  defined.  Parable  of  the 
Good  Samaritan.  Near  Jerusalem. 

87.  Jesus  in  the  house  of  Martha  and 

Mary.     Bethany. 

88.  The  Disciples  again  taught  how  to 

pray.     Near  Jerusalem. 

89.  The  Seventy  return.    Jerusalem  ? 

90.  A  man  born  blind  is  healed  on  the 

Sabbath.  Our  Lord's  subsequent 
discourses.     Jerusalem. 

91.  Jesus  in  Jerusalem  at  the  Festival 

of  Dedication.  He  retires  beyond 
Jordan.  Jerusalem.  Bethany  be- 
yond Jordan. 

92.  The  raising  of  Lazarus.    Bethany. 

93.  The  counsel  of  Caiaphas  against 

Jesus.  He  retires  from  Jerusa- 
lem.   Jerusalem.     Ephraim. 

94.  Jesus  beyond  Jordan  is  followed  by 

multitudes.  The  healing  of  the 
infirm  woman  on  the  Sabbath. 
Valley  of  Jordan.     Perea. 

95.  Our  Lord  goes  teaching  and  jour- 

neying towards  Jerusalem.  He 
is  warned  against  Herod.    Perea. 

96.  Our  Lord  dines  with  a  chief  Phari- 

see on  the   Sabbath.     Incidents. 
Perea. 
97  What  is  required  of  true  Disciples. 
Perea. 

98.  Parable  of  the  Lost  Sheep,  etc.  Par- 

able of  the  Prodigal  Son.     Perea. 

99.  Parable   of   the   Unjust    Steward. 

Perea. 

100.  The  Pharisees  reproved.    Parable 

of  the  Rich  Man  and  Lazarus. 
Perea. 

101.  Jesus  inculcates  forbearance,  faith, 

humility.     Perea. 

102.  Christ's  coming  will   be    sudden. 

Perea. 

103.  Parables.  The  importunate  Widow 

The  Pharisee  and  Publican.  Pe- 
rea. 

104.  Precepts  respecting  divorce.    Perea 

105.  Jesus  receives  and    blesses    little 

Children.     Perea. 


19.  1,  2 


19.  3-12 
19.13-15 


10.  1 


10.  2-12 
10.13-16 


10.25-37 

10.38-42 

11.  1-13 
10.17-24 


13.10-21 
13.22-35 

14.  1-24 
14.25-35 

15.  1-32 

16.  1-13 

16.14-31 

17.  1-10 
17.20-37 

18.  1-14 

I 

18.15-ni 


8.  12-59 


9.  1-41 

10.  l-2l 


10.22-42 
11.  1-4<J 


11.47-64 


SYNOPSIS  OF  THE  HARMONY. 


Bent. 
106 


107. 


10S. 


109. 


110. 

Ill 


The  rich  Young  Man.  Parable 
of  the  Labourers  iv  the  Vineyard. 
Pcrea. 

Jesus  a  third  time  foretells  his 
Death  and  Resurrection.  [See 
%  74,  ()  77.1     Perea. 

James  and  John  prefer  their  ambi- 
tious request.     Perea. 

The  healing  of  two  blind  men  near 
Jericho.  -v 

The  visit  to  Zaccheus.  Parable  cf 
the  ten  Minae.     Jericho. 

Jesus  arrives  at  Bethany  six  days 
before  the  Passover.     Bethany. 


PART  VII. 

OUR  LORD'S  PUBLIC  ENTRY  INTO  JERU- 
SALEM, AND  THE  SUBSEQUENT  TRANS- 
ACTIONS BEFORE  THE  FOURTH  PASS 
OVER. 

Time  :  Five  Days. 

112.  Our  Lord's  public  Entry  into 

Jerusalem.  Bethany.  Jerusalem 

113.  The  barren  Fig-tree.  The  cleans- 

ing of  the  Temple.     Bethany 
Jerusalem. 

114.  The  barren  Fig-tree  withers  away. 

Between  Bethany  and  Jerusalem 

115.  Christ's  authority  "questioned.    Par- 

able of  the  Two  Sons.   Jerusalem. 
lib'.  Parable  of  the  wicked  husbandmen. 
Jerusalem. 

117.  Parable   of    the    Marriage   of  the 

King's  Son.     Jerusalem. 

118.  Insidious  question  of  the  Pharisees: 

Tribute  to-Cesar.     Jerusalem. 

119.  Insidious  question  of  the  Sadducees: 

Resurrection.     Jerusalem. 
120    A  lawyer   questions   Jesus.      The 
two  great  Commandments.    Jeru- 
salem. 

121.  How  is  Christ  the  son  of  David? 

Jerusalem. 

122.  Warnings  against  the  evil  example 

of   the    Scribes    and    Pharisees. 
Jerusalem. 

123.  Woes    against    the    Scribes     and 

Pharisees.    Lamentation  over  Je- 
rusalem.    Jerusalem. 
1%  The  Widow's  mite.    JvusaJfm. 


19.16-30 
20.  1-16 


20.1 7-1  a| 

20.20-28 
20.29-34 


21.  1-11 
14-17 

21.12,13 
18,  19 

21.20-22 

21.23-32 

21.33-46 

22.  1-14 
22.15-22 
22.23-33 

22.34-40 

22.41-46 


10.17-31 


10.32-34 

10.35-45 

10.46-52 


11.  1-11 

11.12-19 

11.20,26 
11.27-33 

12.  1-12 

12.13-17 
12.18-27 

12.28-34 
12.35-37 


18.18-30 
18.31-34 


18.35-43 
19.1 

19.  2-28 


23.  1-12  12.38,  39 


19.29-44 


19.45-48 

21.37,  38 


20.  1-8 
20.  9-19 

20.20-26 
20.27-40 

20.41-44 
20.45,  46 


11.55-57 
12.1,9-16 


12  12-19 


23.13-39  12.  40      20.  47 
112.41-44121.  1-4 


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r~ahgm  ;  Christ 


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San  ijfjlavul 


SYNOPSIS  OF  THE  HARMONY. 


16 


CONTENTS. 


141.  Christ's  last  prayer  with  his  disci- 

ples.    Jeruaslem. 
141  J.  Departure  to  the  Mount  of  Olives. 
Mount  of  Olives. 

142.  The  agony  in  Gethsemane.  Mount 

of  Olives. 

143.  Jesus  betrayed,  and  made  prisoner. 

Mount  of  Olives. 
{'144.  Jesus  before  Caiaphas.  Peter 
thrice  denies  him.  Jerusalem. 
145.  Jesus  before  Caiaphas  and  the 
Sanhedrim.  He  declares  him- 
self to  be  the  Christ  ;  is  con- 
demned and  mocked.  Jerusalem. 

146.  The  Sanhedrim  lead  Jesus  away 

to  Pilate.     Jerusalem. 
146$.  Christ  before  the  Governor.    Jeru- 
salem. 

147.  Jesus  before  Herod.     Jerusalem. 

148.  Pilate  seeks  to  release  Jesus.     The 

Jews  demand  Barabbas.  Jeru- 
salem. 

149.  Pilate  delivers  up  Jesus  to  death. 

He  is  scourged  and  mocked.  Je- 
rusalem. 

150.  Pilate  again  seeks  to  release  Jesus. 

Jerusalem. 

151.  Judas  repents  and  hangs  himself. 

Jerusalem. 

152.  Jesus  is  led  away  to  be  crucified. 

Jerusalem. 

153.  The  Crucifixion.     Jerusalem. 

154.  The   Jews  mock  at  Jesus  on  the 

Cross.  He  commends  his  mother 
to  John.    Jerusalem. 

(55.  Darkness  prevails.  Christ  expires 
on  the  cross.     Jerusalem. 

156.  The  vail  of  the  Temple  rent,  and 
graves  opened.  Judgment  of  the 
Centurion.  The  Women  at  the 
Cross.     Jerusalem. 

i57.  The  taking  down  from  the  Cross. 
The  burial.     Jerusalem. 

68  The  Watch  a|  the  Sepulchre.  Je- 
rusalem. 


26.  30 

26.36-46 

26.47-56 

26.57.58. 
69-75 

26.59-68 

27.  1,  2 
27.11-14 


27.15-26 
27.26-30 


27.  3-10 

27.31-34 
27.35-38 

27.39-44 


27.45-50 

27.51-56 

27.57-61 
27.62-66 


14.  26 

14.32-42 

14.43-52 

14.53,54, 
66-72 

14.55-65 

15.  1-5 


15.  6-15 
15.15-19 


15.20-23 
15.24-28 

15.29-32 
15.33-37 
15.38-41 
15.42-4- 


22.39 
22.40-46 
22.47-53 
22.54-62 

22.63-71 
23.  1-5 

23.  6-12 

23.13-25 


23.26-33 
23.33,  34 

23.35-37, 
39-43 

23.44-46 


23.  45, 
47-49 

23.50-56 


17.  1-26 

18.  1 


18.  2-13 

18.13-18, 
25-27 


18.19-24 
18.28-38 


18.39,  40 

19.  1-3 
19.  4-16 


19.16,17 
19.18-21 

19.25-27 


19.28-30 


19.31-4* 


16 


SYNOPSIS  OF  THE  HARMONY. 


CONTENTS. 


PART  IX. 

our  lord's   resurrection, 
sequent    appearances, 
ascension. 


KIS     SUB- 
AND      HIS 


Time  :  Forty  Days. 

159.  The  Morning  of  the  Resurrec- 

tion.    Jerusalem. 

160.  Visit  of  the  Women  to  the  Sep- 

ulchre.    Mary  Magdalene  re- 
turns.    Jerusalem. 

Vision  of  Angels  in  the  Sepulchr:. 
Jerusalem. 
1G2.  The  Women   return  to  the   City. 
Jesus  meets  them.   Jerusalem. 

Peter  and  John  run  to  the  Sepul- 
chre.    Jet  tt.iu/c/c/t/. 

Our  Lord  is  seen  by  Mary  Magda- 
lene at  the  Sepulchre.    Jerusalem. 

Report  of  the  Watch,     Jerusalem. 

Our  Lord  is  seen  of  Peter.  Then 
by  two  Disciples  on  the  way  to 
Em  ma  us.  Jerusalem.  Emmaus. 
167.  Jesus  appears  in  tU;  ttMjI  of  the 
Apostles,  Thomas  being  absent. 
Jerusalem. 

Jesus  appears  in  the  midst  of  the 
Apostles,  Thomas  being  present. 
Jerusalem. 

The  Apostles  go  away  into  Galilee. 
Jesus  shows  himself  to  seven  of 
them  at  the  Sea  of  Tiberias. 
Galilee. 

Jesus  meets  the  Apostles  and  above 
five  hundred  Brethren  on  a  Moun 
tain  in  Galilee.     Galilee. 

Our  Lord  is  seen  of  James ;  then 
of  all  the  Apostles.     Jerusalem. 

The  Ascension.     Bethany. 
173.  Conclusion  of  John's  Gospel. 


161. 


163. 

164. 

165. 
166. 


168. 


169. 


170. 


171. 
172. 


28.  2-4 

28.  1 
28.  5-7 
28.  8-10 


28.11-15 


28.  16 
28.16-20 


16.  1 

16.  2-4 
16.  5-7 
16.  8 


16.  9-11 

16.12,  13 

16.14-18 


24.  1-3 
24.  4-8 
24.  9-11 
24.  12 


24.13-35 
24.36-49 


JOHN. 


20. 1, 2 


20.  3-10 
20.11-19 


20.19-23 
20.24-29 

21.  1-24 


16.19,  20 


24.50-53120.30.  31 
21.  25 


N.  B. — The  "  A.D."  in  the  book,  at  the  top  of  the  page,  indicates  the  yea? 
of  Christ,  and  not  of  the  period  called  Anno  Domini.  That  period — or  the 
common  Christian  era,  which  was  introduced  by  Dionysius  (as  is  supposed) 
about  A.D.  516 — is  computed  to  have  been  set  four  years  too  late.  So  that 
Christ  was  born  four  years  before  this  era  begins  to  reckon.  C.jn/jsion  had 
olten  arisen  fro:n  no  distinctly  noting  this. 


THE  GOSPEL  ACCORDING  TO  MATTHEW. 


CHAPTER  I. 
HHHE  book  of  the  generation11 
_1_   of  Jesus  Christ,  the  son  of b 
David. c  the  son  of  Abraham. 

a  Lu.3.23,&c.  b  Ps.  132.11.  c.  22.*5.  Ac.2.30. 
C  Ge.  2-2.13.  Ga.  3.16. 

CHAPTER  I. 
Sections.  I  to  5  inclusive,  of  the  Gospel 
History  are  connected  with  the  birth 
of  John  Hie  Baptist.  See  Luke  1. 
1-80,  and  see  Synopsis  of  the  Har- 
mony. 

§  6.  Genealogies. 
Malt.      I    Mark.    I      Luke.      I    John. 
1.  1-1  \      I  I     3.  28-38.      I 

1-17.  The  book  of  the  generation  is 
a  phrase  corresponding  with  the  word 
genealogy.  It  is  meant  here  to  intro- 
duce the  genealogical  record  by  which 
the  parentage  and  descent  of  our 
Lord,  through  Joseph,  was  to  be 
shown.  The  Jews  kept  such  tables, 
public  and  private,  with  great  care, 
to  show  their  families  and  tribes. 
Ezra,  ch  2.  Nehemiah,  ch.  7.  Mat- 
thew, writing  his  history  for  the  Jews, 
aimed  to  show  that  Christ  was  de- 
scended from  David  and  Abraham, 
their  most  rioted  and  sacred  names. 
This  was  most  necessary  for  his  ob- 
ject, which  was  to  convince  them 
that  Christ  was  the  true  Messiah, 
such  as  they  looked  for — the  son  of 
Abraham,  a  Jew,  and  the  son  or  de- 
scendant of  king  David,  a  king  of 
David's  line,  according  to  their  pro- 
phets. See  v.  6.  Isa.  9.  7;  11.1.  Jer. 
23.  5.  Matt.  9.  27;  12.  23;  15.  22; 
81.  9.  15;  22.  42,  45.  Luke  18.  38. 
Accordingly  our  Lord  is  shown  to 
have  come  in  the  direct  line  of  kings, 
as  a  rightful  successor  to  the  throne. 
See  the  Annunciation,  Luke  1.32,  33. 
Go  He  was  understood  to  claim  this 
title  (John  1.  49,  and  19.  21),  and  it 
was  written  over  His  head  at  the  cru- 
cifixion (John  19.  19),  "The  King  of 
jbe  Jews  '»  Zo-h.  9.  9.     The  promise 


2  Abraham d  begat  Isaac;  and 
Isaac6  begat  Jacob;  andJat:obf 
begat  Judas  and  his  brethren. 

3  And    Judas    begat s    Pharea 

dGe.2l.2-5.  eGe.2S.26.  /Ge.38.35,&c.  gGo. 
38.29,30,&C. 

was  made  to  David  of  a  Son  to  sit 
perpetually  on  his  throne,  and  this 
could  be  completely  realized  only  in 
Christ.  Compare  2  Sam.  7.  13,  14, 
with  Heb.  1.  5.  See  also  1  Kings  2.  4 
and  8. 25.  Jer.  33. 17.  Compare  Acts 
2.30. 

"  Now  to  Abraham  and  his  seed 
were  the  promises  made.  He  saith 
not,  And  to  seeds,  as  of  many;  but  as 
of  one,  And  to  thy  seed,  which  is 
Christ."  Gal.  3. 16.     See  Gen.  22.  18. 

The  genealogies  of  Matthew  and 
Luke  diifer,  and  we  find  that  it  is  not 
without  design.  The  explanations 
are  hinted  at  by  the  evangelists  them- 
selves in  their  respective  records. 
Matthew  traces  out  the  line  of  "Jo- 
seph, the  husband  of  Mary"  (v.  16),  in- 
timating, that  because  Joseph  stood  to 
Mary  in  the  legal  relation  of  husband, 
he  wrould  show  Christ's  legal  descent 
through  him  according  to  the  tables. 
Luke  traces  out  the  line  of  "Jesus, 
being  as  was  supposed  the  son  of  Joseph" 
(ch.  3. 23).  He  intimates  thus,  that  be- 
cause Jesus  was  in  reality  the  son  ot 
Mary,  he  would  trace  her  parentage, 
as  he  does,  through  Heli  her  father,  and 
Christ's  natural  descent  through  her. 
In  Matthew,  observe  the  language  is 
direct,  "Jacob  begat  Joseph."  In  Luke 
it  is  "  Jesus,  bcinz  as  was  supposed  the  son 
of  Joseph—of  Heli:'  Thus  Christ  is 
traced  back  to  David  and  Abraham 
by  Matthew,  for  the  special  benefit 
of  the  Jews,  and  by  Luke  he  is  traced 
even  to  Adam,  for  the  benefit  of  the 
Gentile  world.  By  Matthew  he  is 
found  to  be  the  son  of  David  (Isa. 
11.1),  and  the  seed  of  Abraham  (Gal. 
3.  16),  and  by  Luke,  the  seed  of  the 
woman  (Gen.  3.  15^  and  the  Son  of 


20 


MATTHEW. 


[A.  M.  4000 


and  Zara  of  Thamar ;  and  Pha- 
res  begat h  Esrom  ;  and  Esrom 
begat1  Aram ; 

4  And  Aram  begat  Aminadab  ; 
and  Aminadab  begat j  Naasson  ; 
and  Naasson  begat  Salmon  ;k 

5  And  Salmon  begat  Booz  of  i 
Rachab  ;  and  Booz  begat  Obed  ra 
of  Ruth  ;  and  Obed  begat  Jesse  ; 

G  And  Jesse  begat"  David  the 
king ;  and  David  the  king  be- 
gat °  Solpmon  of  her  that  had 
been  the  wife  of  Urias  ; 

7  And  Solomon  begat  p  Ilobo- 
am ;  and  Roboam  begat  Abia ; 
and  Abia  begat  Asa  ; 

8  And  Asa  begat  Josaphat ; 
and  Josaphat  begat  Joram  ;  and 
Joram  begat  Ozias ; 

9  And  Ozias  begat  Joatham  ; 
find  Joatham  begat  Achaz  ;  and 
Achaz  begat  Ezekias  ; 

10  And  Ezekias  «  begat  Ma- 
nasses ;  and  Manasses  begat 
Amon  ;  and  Amon  begat  Josias  ; 

ftGe.46.12.  tRu.4.19.  JlCh.2.10.  Nu.1.7.  fcRu. 
4.20.  /Jos.6.25.  Ru.4.21.  WiRu.-i.13.  nlSa.17.12. 
i>2Sa.l2.24.   plCh.3.10,&c.    g2Ki.20.2l.  1  Ch.3.13. 


Man  (Luke  9.  56).  See  Plate,  that 
Mary  is  descended  in  a  right  line  from 
Solomon.  Luke  1.  32;  "2.5.  Rom.  1.3. 
Calvin  holds  this  to  be  most  important. 
Jesus  Christ.  This  is  the  ordinary 
name  given  in  Scripture  to  the  incar- 
nate Son  of  God.  Both  evangelists  re- 
mind us,  in  the  genealogies,  of  Christ's 
miraculous  conception.  Matthew  pass- 
es to  it  thus  remarkably,  "  Joseph,  the 
husband  of  Mary,  of  whom  (that  is,  of 
Mary,  for  the  pronoun  in  the  Greek 
is  feminine)  was  born  Jesu^  who  is 
called  Christ."  (v.  16.)  Ana  Luke 
has  it  in  equally  striking  terms,  "  Je- 
fus  being,  as  was  supposed,  the  Son  of 
7-v.seph,  &c.  Jesus  is  a  proper  name 
(V.  21);  and  Christ  is  an  official  title, 
meaning,  "  the  Anointed."  Acts  2.  36. 
It  corresponds  with  the  Hebrew  word 
Messiah.  This  name  therefore,  asserts 


11  And1  Josias  begat  Jecho- 
nias  and  his  brethren,  about  the 
time  they  were  carried  away  to 
Babylon  ; 

12  And  after  they  were  brought 
to  Babylon,  Jechonias  begat r 
Salathiel ;  and  Salathiel  begat 
Zorobabel ; s 

13  And  Zorobabel  begat  Abi- 
ud  ;  and  Abiud  begat  Eliakim  ; 
and  Eliakim  begat  Azor  ; 

14  And    Azor    begat    Sadoc 
and   Sadoc  begat  Achim ;  and 
Achim  begat  Eliud  ; 

15  And  Eliud  begat  Eleazar; 
and  Eleazar  begat  Matthan ; 
and  Matthan  begat  Jacob  ; 

16  And  Jacob  begat  Joseph 
the  husband  of  Mary,  of  whom 
was  born  Jesus,  who  is  called 
Christ. 

1?  So  all  the  generations  from 
Abraham  to  David  are  fourteen 
generations ;  and  from  David 
until    the    carrying   away    into 

1  Some  read,  Josias  begat  Jakim,  and  Jakim 
begat  Jechonias. 
r  1  Ch.3.17,&c.    s  Ne.12.1. 

the  Messiahship  of  Jesus.  And  all  the 
functions  ot'that  office  were  associated 
in  the  mind  of  the  Jew  with  anointing, 
by  which  their  kings  and  priests  were 
consecrated,  or  set  apart.  See  Psalm 
45.  7.  Isa.  61.  I. 

The  son  of  David,  the  son  of  Abra- 
ham, means  the  descendant  of  these. 
So  Joseph  is  called  in  v.  20,  "  Thou 
son  of  Darid."  But  David's  greater 
son  was  Christ. 

17.  Fourteen  generations.  "  In  the 
first  fourteen  generations,  the  people 
of  Israel  were  under  prophets;  in  the 
second,  under  kings  ;  in  the  third,  un- 
der the  Asmonean  princes.  The  first 
fourteen  brought  their  kingdom  to 
glory  under  the  reign  of  David  ;  the 
second,  to  misery,  in  the  captivity  of 
Babylon ;  and  the  third,  to  g'ory  again 
under  the  Messiahship  of  Christ.   The 


A.  M.  4000.] 


CHAPTER  I. 


21 


Babylon  are  fourteen  genera- 
tions;  aid  from  the  carrying 
away  into  Babylon  unto  Cift-ist 
are  fourteen  generations. 

18  Now  the   birth  t   of   Jesus 
Christ  was  on  this  wise  :  When 


first  division  begins  with  Abraham, 
who  received  the  promise,  and  ends 
with  David,  who  received  it  again 
with  greater  clearness.  The  second 
begins  with  the  building  of  the  tem- 
ple, and  ends  with  its  destruction. 
The  third  opens  with  a  deliverance 
from  temporal  enemies  and  return 
from  captivity,  and  terminates  in  their 
spiritual  delivery  from  every  enemy 
by  Christ,  to  whom  each  successive 
feneration  pointed  as  the  Prophet, 
King,  and  Priest  of  His  people." — 
Townsend's  Arrangement  of  N.  T. 
Lightfoot,  1.  418. 

5  7.  An  angel  apfe*        to  Joseph. — 

N*  .uteth. 
Matt        .    Mark.    I    Luke.    |    John. 
L  18-25.      I  I 

18.    On  this  wise — thus. IT  Hi? 

mother  Mary.  She  is  spoken  of  also 
in  Matt.  2. 11,  13, 14,  20,  21 ;  in  Luke 
1.  22— and  1. 43  the  salutation  of  Eliz- 
abeth, which  explains  itself—  Luke  2. 
39, 48  and  51 ,  on  occasion  of  their  visit  to 
Jerusalem  at  the  Passover — in  John  2. 
I,  at  the  marriage  of  Cana  in  Galilee — 
in  Matt.  12.  46,  and  in  John  19.  25, 
26,  when  sLe  stood  at  the  cross.  But 
no  where  is  she  mentioned  as  entitled 
to  worship.  She  is  no  where  called 
in  Scripture,  the  Virgin  Mary,  as  a 
title  or  worshipful  name.  We  have 
no  account  of  any  peculiar  honours 
being  paid  her  earlier  than  the  5th 
century.  Luke  l.-°8,  is  the  usual  form 
of  salutation,  employed  by  the  angel 
(see  Judges  5.  24),  in  reference  to  the 
announcement  he  was  about  to  make. 
As  to  invoking  her  mediation,  it  is 
expressly  declared  in  Scripture,  that 
there  is  one  Mediator,  1  Tim.  2.  5, 
the  man  Christ  Jesus  (1  John  2.  1). 
See  also  Matt.  4. 10.  Rev.  19.  10.  And 
G  >d  alone  is  the  proper  objet  t  of  reli- 


as  his  mother  Mai  y  was  espoused 
to  Joseph,*  before  they  came 
together,  she  was  found  with 
child  of  the  Holy  Ghost. 

19  Then  Joseph  her  husband, 
being  a  just  man,  and  not  wil- 

*  5th  year  before  the  account  called  A  D. 


gious  worship.  Exodus  20. 3.  In  Acts 
1.  14,  after  the  ascension,  she  appears 
with  the  disciples  as  one  of  the  social 
worshippers  in  the  upper  room  at  Je- 
rusalem, waiting  for  the  promise  of 
the  Father.  The  wise  men  found 
Mary,  his  mother,  with  the  child,  al 
Bethlehem,  but  they  worshipped  only 

the  child,  ch.  2.  11. IT  Espoused— 

pledged  to  be  married.  They  were 
bound,  by  this,  as  man  and  wife,  among 
the  Jews.  Deut.  20.  7 ;  22. 25,  28.  An3 
the  espousal  or  pledge  was  made  usu- 
ally ten  or  twelve  months  before  mar- 
riage. (Gen.  24.  55,  margin.)   Judges 

14.  8. IT  Before  they  came  together. 

The  virgin  had  not  yet  been  delivered 
by  her  parents  to  her  husband,  but 
still  remained  under  their  roof.  The 
marriage  ceremony  had  not  yet  taken 
place.;  and  as  yet  Joseph  knew  her  not 
(v.  25;.  In  these  circumstances  "she 
was  found  with  child."  And  it  is  here 
stated  that  this  was  "  of  the  Holy 
Ghost"  according  to  the  angel's  an- 
nouncement. Luke  1.  26,  28.  The 
most  virtuous  will  be  liable  to  unjust 
suspicion,  and  to  undeserved  reproach 
19.  Joseph  her  husband-— "being  a 
just  one,"  literally.  This  is  in  refer- 
ence to  the  law.  The  old  Wicklif 
version  reads  righteous.  Being  a  strict 
observer  of  the  rites  of  his  nation,  he 
was  unwilling  to  company  with  a 
woman  who  seemed  to  have  been  de- 
filed. He  was  not  a  man  disposed  to 
connive  at  sin,  and  yet  he  was  inclined 
to  avail  himself  of  a  provision  in  the 
law  for  having  her  disgrace  private. 
He  was  not  willing  to  make  her  case 
one  of  publicity,  and  of  prosecution 
as  an  adulteress.  Deut.  22.  23,  24. 
Lev.  20.  10.  Ezek.  16.  38,  40.  John 
8.  5.  Goor!  men,  we  see,  are  liable  to 
form  erroneous  judgments  of  others' 
character  and  conduct. T  Tc  yd  he 


22 


MATTHEW. 


[A.  M.  4000 


ling  to  make  her  a  public  exam- 
ple, was  minded u  to  put  her 
a  way  privily. 

20  But  while  he  thought  on 
these  things,  behold,  the  angel 
of  the  Lord  appeared  unto  him 
in    a v    dream,    saying,  Joseph, 

u  De.24.1.    v  ver.  16. 


away  privily  (or  privately) — to  give  her 
a  bill  of  divorce,  in  private  (Deut.  24. 
l).deliveringit  into  her  hand  or  besom, 
as  was  the  custom.  In  such  case,  two 
witnesses  only  were  necessary  ;  and 
they  witnessed  only  the  act  of  divorce, 
and  need  not  know  the  reason.  We 
fetiould  always  judge  charitably,  and 
choose  lenient  rather  than  severe 
measures,  where  there  is  the  least 
"oom  for  doubt. 

20.  But  while  he  thought,  fyc.  Here 
God  interposed,  at  the  ver}''  critical 
moment,  so  as  to  secure  satisfaction 
to  Joseph,  and  to  shield  the  reputation 

of  Mary. %  The  angel  of  I  lie  Lord. 

This  definite  reference  is  naturally  to 
the  angel  Gabriel,  who  had  officiated 
in  this  matter,  announcing  the  birth 
to  Mary  (Luke  1.  26-28). IT  Ap- 
peared— manifested  himself  to  Joseph 
as  being  from  God,  so  as  at  least  to 
leave  him  in  no  doubt  of  the  message 
being  from  heaven.  Our  necessity  is 
God's  opportunity.  When  we  are 
anxiously  seeking  out  our  duty,  God 

will  show  us  the  way. Uln  a  dream. 

This  was  a  common  method  of  divine 
communication  under  the  Old  Testa- 
ment (Gen.  31.  24.  1  Kings  3.  5),  be- 
fore the  full  revelation  of  God  had 
come  to  us  in  the  Scriptures.  We 
have  no  right  to  suppose  that  there  is 
any  such  communication  now.  A 
superstitious  faith  in  dreams  has  led 
to  many  mischievous  resin ts.  The 
scriptural  explanation  is,  that  "  a 
dream  cometh  through  the  multitude 
of  business."  Eccles.  5. 3.  To  receive 
new  revelations,  as  those  of  Swe- 
denborg,  is  to  set  aside  the  authori- 
ty ol  Scripture.  "  Filthy  dreamers" 
(Jude  8)  will  only  multiply,  and  still 

demand  our  faith. TT  Thou  son  of 

David.     "  He  was  of  the   house  and 


thou  son  of  David,  fear  not  to 
take  unto  thee  Mary  thy  wife  ; 
for  that  which  is  l  conceived  in 
her  is  of  the  Holy  Ghost. 

21  And  she  shall  bring  forth  a 
son,  and  thou  shalt  call  his 
name  2  JESUS  :    for   he    shall 

1  Begotten.    2  i.  e.,  Saviour. 


lineage  of  David."  Luke  2.  4.  The 
angel  calls  Joseph  by  this  title  as  em- 
phatically a  descendant  of  David,  in 
the  relation  he  was  to  bear  to  Christ. 
This  address  would  open  his  mind  to 
receive  the  astounding  declaration 
that  follows.  It  is  not  improbable  that 
Joseph  and  Mary  were  the  only  sur- 
vivors of  David's  race ;  for  though 
they  had  relatives,  yet  these,  as  far  as 
the  record  informs  us,  were  intermixec 
with  other  families  and  tribes  in  Isra- 
el ;  and  if  so,  Jesus  was  the  onlv  re- 
maining sprout  of  the  root  of  Jesse. — 
Davidson's  Connection,  Vol.  iii.  p.  21 

IT  Fear  not — of  being  implicatec 

in  any  crime;  for  (compare  Luke  1 
35)  the  truth  of  the  case  makes  hei 
innocent  and  you  honoured. 

21.  And  she  shall  bring  forth.  The 
angel  now  announces  both  the  future 
birth;  and  the  name  appointed  for  the 
Son  by  divine  authority.  Jcsits  means 
Saviour.  In  Hebrew  tne  name  Joshua 
means  the  same  thing ;  ar  \  hence,  in 
Acts  7.  45,  and  Heb.  4.  8,  our  transla- 
tion reads  Jesus,  where  it  should  read 
Joshua,  i.  e.,  the  leader  of  the  Jews 
into  Canaan.  The  name  was  given  for 

the  reason  stated  here. If  For  He 

shall  save  His  people.  This  shall  be 
His  office  work,  and  this  is  His  design 
in  coming  into  the  world.  His  peo- 
ple are  such  as  are  given  to  Him  by 
the  Father  (John  6.  37;  17.  0').  They 
are  elsewhere  called  His  chosen.  1  Pet. 
2.  9.  His  elect,  Mark  13.  20.  His 
children,  J  John  3.  10.  A  peculiar 
people,  Tit.  2.  14.  The  Jews  were 
known  of  old  as  the  people  of  God, 
They  were  chosen  by  Him,  and  sep- 
arated from  the  nations  —  regarded 
arid  treated  as  His.  Coinp.  Deut.  14. 
2  and  1  Pet.  2. '.)  So,  Christ's  people 
now  are  such  as  belong  to  Him  by  the 


A  M.  4000] 


CHAPTER  I. 


23 


nis  people  from  their  i  23  Behold,  a  virgin  shall  be 
with  child,  and  shall  bring  forth 
a  son,  and  -  they  shall  call  his 
name  Emmanuel ;  which  be- 
ing interpreted,  is,  God y  with 
us. 

1  Or,  his  name  shall  be  called,    y  Jno.1.14 


save 

sins. 
22  Now  all  tnis  was  done,  that 
it  might  be  fulfilled  which  was 
spoken  of  the  Lord  by  the  pro- 
phet, x  saying, 

tt>Ac.5.31;  13.23,38.    a:  Is. 7. 14. 


Father's  gift,  John  6.  37,  and  by  His 
own   redemption.     1   Pet.    1.    18,   21. 

These    He  shall    securely   save. 

IT  From  their  sins.  We  are  lost  by 
>in.  He  saves  His  people  from  the 
curse  of  sin,  and  from  its  controlling 
power  (Rom.  ch.  6).  This  he  does, 
by  making  a  complete  atonement, 
such  as  brings  a  free  pardon  and 
saves  from  the  condemnation  of  sin 
(1  Pet.  3.  18);  and  by  providing  such 
an  operation  of  the  Holy  Ghost  in  the 
heart,  as  subdues  sin  and  removes  it. 
John  15.  115;  16.  13. 

22.  That  it  might  be  fulfilled.  It  is 
here  expressly  declared,  that  this  event 
was  brought  about  in  fulfilment  of 
Isaiah's  prophecy  (7.  14),  and  in  order 
to  fulfil  it.  Of  course  the  prophecy 
must  have  contemplated  this  event, 
and  could  not  have  had  a  complete 
fulfilment  short  of  it.  Ahaz  refused 
to  ask  a  ^isn  as  to  the  deliverance 
then  at  hand.  But  a  sign  was  given. 
And,  observe,  it  was  given  to  the 
"  kou>e  of  David"  (that  is,  the  Jewish 
nation),  and  to:  a  remoter  purpose 
^see  Isaiah  7.  13).  A  miraculous  birth 
is  evidently  referred  to,  in  the  lan- 
guage of  the  propheL  '•«  A  virgin,  <$-c." 
And  here  there  was  thrown  in,  for  the 
Jewish  people,  a  remarkable  predic- 
tion o*  Christ,  that  should  stand  on 
record  to  confirm  His  claims.  As  to 
Ahaz,  it  was  quite  sufficient  to  indi- 
cate the  internal  ol  the  deliverance ; 
viz.,  the  time  of  a  child's  minority. 
This  could  be  shown  it  the  case  of 
any  child,  and  was  aufhciently  indi- 
cated in  the  general  terms,  without 
any  further  sign  to  him,  saving  the 
fare  of  "  butter  (or  curds)  and  honey," 
as  signifying  che  state  of  the  land, 
waste  and  uncultivated,  until  that  de- 
liverance. Besides,  a  promise  of  Christ 
to  the  Jews,  was  always  a  construc- 
tive pledge   or  sign   that  the  nation 


should  be  delivered  and  not  destroyed, 
since  the  Jews  held  that  they  existed 
as  a  nation  for  the  Messiah's  sake. 
From  the  prophet  Micah  (5.  2,  3)  it  is 
plain  that  some  virgin  birth  was  ex- 
pected, as  a  miraculous  fulfilment  of 

Isaiah's     prediction. IT  A    virgin. 

This  explains  to  Joseph  her  supposed 
adultery.  The  prophet  had  distinctly 
declared  the  virginity  of  our  Lord's 
mother.  Hence,  it  was  to  be  under- 
stood as  a  purely  miraculous  event. 
Vet  why  impossible,  any  more  than 
the  creation  of  Adam  or  Eve  1  "A 
body  hasi  thou  prepared  me,"  saith 
Christ,  when  He  cometh  into  the 
world  (Heb.  10.  5).  There  is  no  good 
ground  for  the  Romish  tenet  of  Mary's 
perpetual  virginity.  The  last  verse 
of  this  chapter  goes  to  contradict  it. 
Besides.  Christ  is  called  her  first-born, 
and  this  is  a  term  commonly  used  to 
indicate  the  primogeniture,  and  in  such 
connexion  implies  the  order  of  birth, 
with  reference  to  other  children  (Gen. 
27.  32).  Besides,  the  brethren  and 
sisters  of  our  Lord  are  spoken  of. 
Mark  6. 3.  Matt.  12.  46.  "  James,  the 
Lord's  brother."  Gal.  1.  19. 1  Em- 
manuel. This  is  the  Hebrew  name 
from  the  prophecy.  It  means,  liter- 
ally, God  with  us.  In  this  sense,  this 
must  have  been  the  fulfilment  to  which 
the  prophecy  ultimately  looked.  This 
referred  Joseph  more  distinctly  to  the 
miracle  as  the  explanation.  So  it  di- 
rectly proves  the  union  of  the  divine 
and  human  natures  in  Christ.— 
U  They  tkaU  call  his  name;  i.  e..  this 
shall  be  His  nature  and  character.  He 
shall  be  God  with  us.  The  force  of  the 
phrase  includes  this,  as  in  Isa.  9.  6. 
"  His  name  chall  be  called  Wonder- 
ful." Christ  is  the  God-man  pro- 
phesied as  to  come.  "  The  Word  was 
made  flesh."  Jonn  I.  14.  This  incar- 
nation is  the  grand  sign  of  deliver- 


24 


MATTHEW. 


[A.  M.  4000. 


24  Then  Joseph,  being  raised 
from  sleep,  did  as  the  angel  of 
the  Lord  had  bidden  him,  and 
took  unto  him  his  wife : 

25  And  knew  her  not  till  she 
had  brought  forth  her  first-born  z 

Z  Ex. 13.2.     a  Lu.2.21. 


ance  to  His  people,  and  the  divine  ex- 
planation of  all  that  is  miraculous  in 
Christ's  birth,  or  wonderful  in  Him- 
self or  in  His  work.  If  we  are  united 
to  Christ  by  faith,  says  Calvin,  we 
possess  God.  Jesus  Christ  is  God 
equally  with  the  Father. 

24.  Joseph  is  here  represented  as 
at  once  assured  in  faith  and  prompt  in 
obedience.  He  could  believe  the  di- 
vine message,  though  he  had  nothing 
for  it  but  God's  word.  Hence,  his 
convictions  and  purposes  were  entirely 
changed,  and  cheerfully  he  enters 
apon  the  course  divinely  prescribed. 


son :  and  he  called  his  name 
JESUS.* 

CHAPTER  II. 

TYTOW  when  Jesus  was  born* 
IX  in  Bethlehem  of  Judea,  in 
the  days  of  Herod  the  king,  be- 

*  4th  year  before  the  account  called  A.  D. 

This  is  the  faith  of  the  Gospel.  In  all 
this,  Joseph  showed  the  temper  of 
every  true  Christian.  Believing  is 
followed  by  repentance,  and  instant 
obedience  is  the  proper  mark  of  sin- 
cerity. 

25.  Knew  her  not  till,  fyc.  The  per- 
petual virginity  of  Mary  finds  no  war- 
rant here.  It  is  meant  here  to  be 
asserted,  that  Christ  was  not  Josephs 
own  son ;  and  it  is  implied,  that  Jo- 
seph had  children  afterward. H  Je- 
sus. This  name  was  given  by  direc- 
tion of  God,  v.  21,  and  on  the  eighth 
day,  Luke  2.  21. 


Y<tar 


5  8.  The  Birth  of  Jesus.— Bethlehem. > 

§   8.  An  Angel  appears   to   the   Shepherds 

Bethlehem. 

§  10.  The  Circumcision  of  Jesus.— Bethlehem. 

His  presentation  in  the  Temple.— Jerusalem. 


CHAPTER  II. 
11.   The  Magi,  or  Wise  Men. — Jerusalem. 
BethWiem 


1-12.  When  Jesus  was  born.  (See 
Luke  2.  1-20,  and  note  also  the  inter- 
mediate events,  $$  8,  9,  and  10,  in  the 

Harmony.) IT  Bethlehem  of  Judea. — 

a  town  six  miles  southward  from  Jeru- 
salem, on  the  road  to  Hebron.  It  was 
generaHy  called  Bethlehem-judah,  so 
designated  to  distinguish  it  from  a 
Bethlehem  in  Galilee,  tribe  of  Zebu- 
Ion.  Hither  Joseph  and  Mary  had 
come  up  Irom  Nazareth,  at  the  decree 
of  the  Roman  emperor,  Augustus,  to 
be  taxed  (or  enrolled),  Luke  2.  1-7, 
for  tney  were  of  the  house  and  lineage 
of  David,  and  they  belonged  to  Beth- 
lehem in  the  family  registry,  as  Da- 
vid was  bora  there.    The  name  Beth- 


Matt.       Mark 


Luke. 
2.  1-7 


1  9-20 
2.  21-38 


John. 


lehem  means,  literally,  "  house  oi 
bread,"  and  was  so  called,  perhaps, 
on  account  of  the  fertility  there,  which 
travellers  describe  as  being  remarka- 
ble. A  more  sacred  reference  we 
may  find  in  "  that  Bread  of  Life" 
(John  6.  48)  having  been  there 
brought  forth.  This  place  was  called, 
also,  the  city  (rf  David,  because  il 
was  David's  birth-place  (1  Sam.  16. 
18),  "  a  son  of  Jesse,  the  Bethlehem- 

ite." IT  In  the   days  of  H-^od,  tlve 

kins.  This  civil  condition  of  things 
at  Christ's  birth,  was  as  important 
to  be  noticed  as  the  place — both 
as  in  fulfilment  of  prophecy.  This 
Herod  was  a  foreigner,  and  mad 


A.  D.  I.j 


CHAPTER  II. 


25 


hold,  there  came  wise  men  from 
the  east  to  Jerusalem, 
2  Saying,  Where  is  he  that  is 


icing  by  the  Romans,  who  now  held 
the  Jews  in  subjection.  And  in  him 
was  fulfilled  Jacob's  prophecy.  Gen. 
49.  10.  But  the  sceptre  had  not  de- 
parted from  Judah,  until  the  Shiloh 
had  come.  Herod  was  the  son  of 
Antipater.  He  was  now  established 
in  the  kingdom  of  Judea,  which  had 
been  over  sixty  years  under  the  Roman 
power.  Augustus  was  emperor  of 
Rome,  and  this  Herod  had  now 
reigned,  though  in  dependence  on  the 
Roman  government,  about  thirty-four 
years.  Now  the  decree  from  Rome 
for  an  enrollment  of  the  people,  as 
tributary  to  the  foreign  power,  was  a 
mark  of  their  actual  subjection.  Cae- 
sar's penny  showed  their  subser- 
viency. Matt.  22.  20.  (See  Luke 
2.  I.)  Herod  had  gained  a  character 
for  bravery  and  cruelty,  while  he  had 
restored  Jerusalem  to  "much  of  its  an- 
cient magnificence  by  his  splendid 
projects.  He  was  called  "  the  Great," 
and  it  was  he  who  had  repaired  the 
temple,  so  as  to  give  it  much  of  its 

former  glory. IT  Wise  men.    Wick- 

lif 's  version,  1380,  reads  "  astromyens" 
(or  astronomers), also  called  magi  from 
the  Greek  term  magoi,  whence  also 
our  word  magicians.  These  men 
were  of  an  ancient  and  sacred  order, 
the  most  influential  in  the  civil,  reli- 
gious, and  literary  world.  Among 
the  Medes,  they  were,  like  the  Levites 
under  the  Mosaic  institutions,  in- 
trusted with  the  care  of  religion. 
They  had  also  the  arts  and  sciences, 
and  all  philosophy  under  their  charge. 
They  paid  much  attention  to  astrono- 
my. Their  name  denotes  their  priestly 
character.  (Mag,  or  Mog,  in  the 
Pehlvi,  denotes  priest.)  This  Magian 
learning  was  known  in  history  as  the 
low  of  the  Medes  and  Persians.  It 
was  a  necessary  part  of  a  princely 
education  to  be  taught  in  their  learn- 
ing; and  this  was  the  privilege  of 
none  but  kings.  They  were  spread 
over  other  eastern  countries.  Such 
V 


born  b  King  of  the  Jews  ?  for 
we  have  seen  his  c  star  in  the  east, 
and  are  come  to  d  worship  him. 

bZb.9.9.     C  Nu.24.17.  Is.60.3.     d  Jno.5.23. 

are  spoken  of  in  Daniel  1.  20,  &c,  as 
"  magicians  and  astrologers" — differ- 
ent classes  of  this  order.  See  Daniel 
2.  18.  Their  visit  here  may  be  re- 
garded as  an  homage  paid  by  the 
highest  order  in  the  world,  to  the 
day-star  risen  upon  earth.  In  this 
was  immediately  fulfilled  the  predic- 
tion of  Malachi.  "  From  the  rising  of 
the  sun  (or  the  East),  even  unto  the  go- 
ing down  of  the  same,  my  name  shall 
be  great  among  the  Gentiles,"  &c 
(Mai.  1.  11).  So,  Isa.  60.  3,  "The 
Gentiles  shall  come  to  thy  light,  and 
kings  to  the  brightness  of  thy  rising." 

IT  The  east.      Oriental  countries, 

are  generally  understood  by  this  term 
East  of  Judea  is  here  meant.  From 
the  land  of  the  Chaldees  wnence  Abra- 
ham was  called,  they  may  have  come. 
Jer.  1.  35.  Dan.  2.  12. IT  To  Jeru- 
salem. Because  here  was  the  temple ; 
and  this  was  the  holy  city ;  and  here 
were  the  sacred  oracles  and  officers 
from  whom  they  could  ascertain  the 
prophecies.  It  might  appear  that  they 
had  derived  their  knowledge  of  "  the 
King  of  the  Jews"  from  the  Jewish 
Scriptures,  or  from  scattered  Jews, 
who  had  so  far  informed  them  of  the 
expected  Messiah.  But  how  then  did 
they  know  the  star,  and  not  know 
where  He  should  be  born  1  Though 
a  general  expectation  was  spread 
abroad,  that  some  great  King  should 
arise  in  Judea,  yet  this  would  not  ac- 
count for  their  amount  of  information. 
Virgil,  who  lived  a  little  before  this, 
owns  that  a  child  from  Heaven  wa> 
looked  for,  who  should  restore  the 
golden  age,  and  take  away  sin.  Bui 
these  Magi  were  mcved,  doubtless,  by 
a  divine  impulse.  They  received  spe 
cial  illumination  and  direction  from 
Heaven,  leading  them  to  follow  the 
star,  and  to  inquire  at  Jerusalem.  A 
revelation  from  God  is  not  enough  of 
itself.  The  Spirit  must  lead  ui  tc 
seek  Christ,  and  direct  us  tc  the  spot. 
2.   We  have  seen  Ms  star.     Though 


so 


MATTHEW 


[A.  D.  1 


3  "When  Herod  the  king  had 
heard  these  things,  he  was  trou- 
bled, and  all  Jerusalem  with  him. 

4  And  when  he  had  gathered  e 


a  comet,  or  eclipse,  or  meteor,  was 
regarded  as  the  portent  of  some  great 
event,  yet  we  do  not  read  of  any  such 
general  impression  made  by  this  singu- 
lar appearance.  Hence,  we  conclude 
that  it  was  a  sign  granted  to  these. 
They  were  otherwise  "  teamed  of  God" 
afterward.  (See  v.  12.)  Around  the 
shepherds  shone  "  the  glory  of  the 
Lord."  To  the  wise  men  rose  this 
"  star,"  which  they  were  assured  of  as 
"His."  To  Saul  of  Tarsus  "  a  light  be- 
yond the  brightness  of  the  sun"  appear- 
ed at  mid-day.  We  do  not  read  of  oth- 
ers going  to  Jerusalem,  attracted  by 
this  sight  in  the  sky.  Yet  it  was  a  pow- 
erful revelation  to  these,  bringing  them 
from  the  East,  the  representatives  of 
the  highest  earthly  order.  Balaam 
had  prophesied  of  Christ  (Numbers 
24.  17),  "There  shall  come  a  star  out 
of  Jacob,"  &c. ;  and  this  sign  they 
saw.  An  expectation  was  abroad 
that  a  mighty  king  should  arise  in 
Judea ;  and  doubtless  such  a  pro- 
phecy was  current,  as  the  ground 
of  it,  among  the  Jews.  Kepler  has 
calculated  that  a  remarkable  con- 
junction of  Jupiter  and  Saturn  oc- 
curred about  that  time.  But  suah 
a  sight  seems  not  to  suit  the  narra- 
tive. They  made  themselves  known 
as  visitants  and  inquirers  from  the 
oriental  world.  "  We,  in  the  East, 
have  seen  his  star."  Herein  was  a 
testimony  to  the  Jews  at  Jerusalem, 
that  the  Messiah  had  indeed  come. 
The  star  was  a  token  to  the  Magi. 
The  visit  of  the  Magi  was  a  token  to 
the  Jews.  Christ  must  be  revealed  tc 
the  soul  by  His  appropriate  marks, or 

we  snail  never  set  out  after  Him. 

5T  To  worship  Him.  The  word  refers 
rather  to  a  civil  homage  (Luke  14.  10), 
than  to  a  religious  act,  though  it  may 
include  both.  It  means  to  acknow- 
ledge and  honour  Him  as  King,  by 
prostration  before  Him,  and  by  pres- 
ents.   Tnis  was  the  custom  of  that 


all  the  chief  priests  and  scribes 
of  the  people  together,  he  de- 
manded of  them  where  Christ 
should  be  born. 


day,  in  paying  homage  to  kings. 
They  saw  His  star,  and  sought  for 
Him.  We  should  not  be  content  with 
anything  short  of  Christ  himself.  It 
has  been  calculated  by  Benson,  that 
they  came  from  the  thirty-ninth  to  the 
forty-second  day  after  the  birth  of 
Jesus. 

3.  When  Herod  the  king  had  heard, 
tyc.  Their  visit  and  inquiry  were 
soon  made  known  to  Herod.  He  was 
startled  and  troubled,  because  all  this 
confirmed  to  him  the  general  expecta- 
tion. And  such  a  royal  advent  was 
the  peril  of  his  throne.  He  was  him- 
self "  king  of  the  Jews."  Besides,  he 
was  now  about  seventy  years  old. 
He  had  reached  the  throne  through 
violence  and  blood.  He  had  mur- 
dered his  wife,  Mariamne,  and  two 
of  his  sons,  and  he  had  reason  to  ex- 
pect retribution.  The  alarm  was 
general.  All  Jerusalem,  it  might  be 
said,  was  troubled  with  him.  Some 
feared  new  upturnings,  with  the 
slaughter  and  confusion  of  revolu- 
tionary times.  Some  dreaded  the  ra- 
pacity and  malice  of  Herod,  which 
might  break  out  by  this  means. 

4.  The  chief  priests  and  scribes.  The 
Sanhedrim  was  composed  of  these. 
It  »vas  the  court  of  highest  civil  and 
ec'  lesiastical  authority  among  the 
Jews ;  and  this  body  of  seventy  was 
doubtless  appealed  to  in  tnis  impor- 
tant case.  The  scribes,  who  were 
lawyers  of  the  Mosaic,  code,  kept  the 
public  records,  and  were  writers  oi 
scribes  of  the  Scriptures,  besides  be- 
ing teachers  or  schoolnasters,  called 
"  doctors  of  the  law."  Being  most 
familiar  with  all  the  Jewish  Scrip 
tures,  they  would  be  able  at  once  to 
tell  where  the  prophecies  had  appoint- 
ed the  birth  of  Christ.  The  class  of 
chief  prists  included,  besides  the  act- 
ing High  Priest,  all  that  had  already 
acted  as  such,  besides  the  heads  of 
chiefs  of  the  twenty-four  courses  into 


A.  D.  1.1 


CHAPTER  II. 


27 


5  And  they  said  unto  him.  In 
Bethlehem  of  Judea  :  for  thus 
it  is  written  f  by  the  prophet ; 

6  And  thou  Bethlehem,  in  the 
land  of  Juda,  art  not  the  least 
among  the  princes  of  Juda  :  for 
out  of  thee  shall  come  a  gover- 
nor, that  shall l  rule  e  my  peo- 
ple Israel. 

7  Then  Herod,  when  he  had 
privily  called  the  wise  men,  in- 
quired of  them  diligently  what 
time  the  star  appeared. 

8  And  he  sent  them  to  Bethle- 

/ML5.2.  Jno.7.42.    t  Or,/e«d.  Is.40.U.  ^Re.2.27. 


which  the  priesthood  had  been  divided 
by  David  (2  Chron.  8.  14).  The  Jews 
looked  tor  Christ  at  this  time— but  as 
a  temporal  king. IT  Demanded.  In- 
quired, or  required  to  know.  All  the 
circumstances  forced  conviction  on 
his  mind  of  Christ's  having  come. 
He  wished  to  act  promptly  in  his 
cruel  designs  against  such  a  rival. 
Hence  he  would  know  where  Christ 
could  be  found. 

5.  They  replied  immediately  and 
distinctly,  and  cited  their  authority 
from  the  Scripture. 

6.  They  reier  to  Micah,  5.  2,  suffi- 
ciently to  inform  him  of  the  place,  as 
"  Bethlehem  in  the  land  of  Judah." 
This  was  the  point;  and  as  to  the  rest 
of  the  passage,  only  the  substance  of 
the  prophet's  words  is  given,  or  need 
be,  viz.,  That  this  town,  though  small 
in  civil  distinction — 'though  thou  be 
little  among  the  thousands  (princes) 
of  Judah" — should  be  highly  honoured 
as  the  birth-place  of  the  Messiah — the 
Ruler  of  Israel — the  King  of  the  Jews. 
The  term  "  thousands,"  refers  to  the 
civil  divisions  of  the  tribes  into  thau- 
tands"  1  Sam.  10.  19;  and  "princes" 
were  the  chiefs  or  rulers  of  these. 

1,  8.  Herod  now  summoned  the  wise 
men  privily,  (that  is,  privately,)  not 
willing  to  show  his  anxiety,  or  topro- 
iuce  political  agitation.  He  took  se- 
cret counsel  of  them — inquiring  dili- 
gently 'sparing  no  pains  t  J  discover 


hem  ;  and  said,  Go  and  search 
diligently  for  the  young  child  ; 
and  when  ye  have  found  him^ 
t  ring  me  word  again,  that  I  may 
come  h  and  worship  him  also. 

9  When  they  had  heard  the 
king,  they  departed :  and,  lo, 
the  star,  which  they  saw  i  in  the 
east,  went  before  them,  till  it 
came  and  stood  over  where  the 
young  child  was. 

10  When  they  saw  the  star, 
they  j  rejoiced  with  exceeding 
great  joy. 

h  Pro.  26.24.    i  ver.  2.    /  Ps.G7.4. 


of  them),  as  to  the  time  of  the  star's 
appearance.  His  object  was  to  infer 
the  age  ol  the  child;  for  his  dreadful 
plot  was  to  make  sure  its  destruction, 
by  destroying  all  the  children  writhin 
or  about  that  age. ^  Search  dili- 
gently. He  would  feign  now  to  fall 
in  with  their  devout  purpose  of  find- 
ing the  child ;  and  he  even  pretends 
to  wish  an  opportunity  of  worship- 
ping also.  But  he  wished  to  lay  vio- 
lent hands  upon  him.  God  saw  and 
heard  these  plans  of  Herod,  and  He 
knows  all  the  secret  devices  of  ini- 
quity, and  all  the  motives  and  purposes 
of  every  heart. 

9.  They  departed.  It  is  net  likely 
that  '.hey 'were  led  by  the  star  to  Jeru- 
salem. They  went  to  the  holy  city 
because  they  were  warned  of  God  so  to 
do,  or  because  they  knew  that  this  was 
the  place  to  inquire,  as  the  seat  of  the 
Jewish  religion.  And  behold,  the  token, 
whatever  it  was,  that  first  appeared  to 
them,  now  unexpectedly  re-appeated, 
and  moved  perceptibly  on,  till  it  took 
a  marked  station  over  tne  very  house. 
It  was  all  a  peculiar  arrangement  to 
suit  the  case.  It  must  have  been 
near  the  earth  to  indicate  the  dwell- 
ing, and  yet  it  could  not  have  appeared 
to  others  as  it  did  to  them.  It  waa 
most  important  that  they  should  be 
ratified  of  the  house,  because  they 
could  not  have  ascertained  that  from 
any  inquiries.    Gel's  directiors  are 


28 


MATTHEW. 


A  D.l 


Jl  Anil  when  they  were  come 
into  the  house,  they  saw  the 
young-  child  with  Mary  his 
mother,  and  fell  down,  and  wor- 
shipped him :  and  when  they 
had  opened  their  treasures,  they 
1  presented  unto  him  k  gifts  ; 
gold,  and  frankincense,  and 
myrrh, 

1  Or,  offered,    k  P3.72.10.  Is.60.6. 

most  particular,  and  as  definite  as  the 
case  requires. 

10.  They  rejoiced.  This  was,  most 
of  all,  a  revelation  to  their  souls,  and 
it  filled  them  with  joy.  Every  indi- 
cation of  God's  guidance  is  a  source 
of  joy  to  his  followers.  The  same 
mark  that  had  been  given  them  at 
first,  was  again  vouchsafed,  and  they 
were  doubly  assured.  "  Then  shall 
we  know  if  ye  follow  on  to  know 
the  Lord." 

11.  Fell  denvn.  This  was  the  at- 
titude   of    homage    to    kings — pros- 


tiaiion  before  them.  (Esther  8.  3.) 
"  Mary  his  mother"  only  is  named, 
to  show  that  Joseph's  relation  was  not 
that  of  an  own  father.  Yet,  though 
they  saw  •'  the  child  and  his  mother," 
they  worshipped  only  the  child !  They 
never  thought  of  "  Ike  virgin  Mary" 
as  an  object  of  worship.  The  mother 
is  mentioned  only  to  identify  the  child 
— the  seed  of  the  woman — the  Em- 
manuel  of  virgin   birth. IT   Gifts. 

This  was  customary  homage  to  a 
prince.  See  1  Sam.  10.27.  1  Kings  10.2. 
They  treated  this  babe  of  Bethlehem, 
though  so  obscurely  born,  as  a  royal 
child.  These  articles  were  presented 
as  the  most  valuable  products  of  the 
country,  or  as  the  most  appropriate 
gifts.  They  weiv  such  as  the  Queen 
of  Sheba  presented  to  Solomon.  Here 
was    incense    and    a  pure    offering. 


12  And  being 
in  a  dream  that 
return  to  Hero' 
into  their  own 
way. 

13  And  when 
parted,  behold, 
Lord  appeareth 
dream,  saying, 

lc. 


wanif-'l  of  God  • 
they  should  not 
,  they  departed 
country  another 

they  were  de- 
the  angei  of  the 

to  Joseph  in  a 
Arise,  and  take 


(Mai.  1.  11.) IT  Gold.    To  devote 

our  wealth  to  the  Lord,  is  a  proper 
act  of  worship,  and  should  never  be 
considered   a   mean    service   for  the 

sanctuary. IT    Frankincense.       A 

gum  from  the  trunk  of  a  tree,  obtain- 
ed by  slitting  the  bark.  It  was  used 
for  incense  in  worship,  and  is  very 
fragrant  when  burned.   Levit.  16.  12. 

It  was  found  chiefly  in  Arabia. 

IT  Myrrh  was  obtained  in  the  same 
way,  though  it  sometimes  dropped 
from  the  tree.  It  was  valued  mainly 
for  err  balming  the  dead.  John  19.39. 
We  should  offer  Christ  our  best  gifts. 
11  Let  all  that  are  round  about  Him 
brmg  presents." 

12.'  Warned  of  God.  They  had  a 
special  direction  from  God  in  vision, 
to  keep  aloof  from  Herod  and  from 
his  plans.  He  expected  them  to  re- 
turn by  way  of  Jerusalem  (vs.  8). 
Such  a  revelation  they  doubtless  had 
of  Christ's  birth  at  first,  of  which  the 
star  was  only  confirmatory.  How 
faithfully  God  takes  care  of  his  chil- 
dren, and  baffles  the  counsels  of  the 
wicked. 

§  12.  ThF     mght  into  Egypt.    Her- 
od's   Coelty.      The    Return, — 

BcthWicm.     Nazareth. 


Matt. 
2.  13-23. 


Mark. 


Luke.       I    John. 
2.39-40.  I 


13.  Appeareth  to  Joseph.  It  is  not 
said  whether  the  wise  men  saw  him 
at  all.  He  is  kept  back  in  the  histo- 
ry, as  sustaining  no  important  part  in 
an  evangelical  view.  Yet  he  was  the 
husband  of  Mary,  and  he  would  be 
necessary  to  lead  .heir  flight.  Egypt 
was  within  three    >r  four  days'  reach 


A.  D  S.] 


CHAPTER  II. 


29 


the  young  child  and  his  mother, 
and  flee  into  Egypt  and  be  thou 
there  until  I  bring  thee  word  : 
for  Herod  m  will  seek  the  young 
child,  to  destroy  him. 

14  When  he  arose,  he  took  th« 
young  child  and  his  mother  b^ 
night,  and  departed  into  Egypt : 

15  And  was  there  until  the 
death  of  Herod,  that  it  might  be 
fulfilled  which  was  spoken  of 
the  Lord  by  the  prophet,  say- 
ing, n  Out  of  Egypt  have  I  called 
my  son. 

m  Job  33.15,17.    n  Hos.ll.l. 


of  Joseph's  family,  S.  W.  of  Bethle- 
hem, and  yet  it  was  out  of  Herod's 
jurisdiction,  and  many  Jews  were 
living  there.  Besides,  it  was  the  land 
where  Abraham  and  Sarah  had  been 
saved  from  Pharaoh  (Gen.  13.  1); 
where  Jacob  had  taken  refuge  from 
(amine,  and  Joseph  had  saved  the 
holy  seed  (Gen.  ch.  45) ;  where  Israel 
had  been  oppressed  by  Pharaoh,  and 
whence  they  had  set  out  under  M  jses 
tor  the  promised  land  (Exod.  5.  6,  and 
12.  41). 

15.  Until  the  death  of  Herod.  Herod 
lied  a  most  remarkable  and  loathsome 
death  (Josephus'  Antiq.  17. 10),  in  evi- 
dent visitation  of  God,  and  about  the 
thirty -sevi  nth  vear  of  his  reign.  It  is 
not  probatle  that  the  family  of  Joseph 
remained  more  than  a  year  in  Egypt. 
The  chila  was  clearly  under  two  years 
when  Herod  sought  his  life.  He 
waited  a  sufficient  time  for  the  return 
of  the  wise  men,  and  died  soon  after 
the  brutal  massacre  of  the  infants.  The 
whole  occurred  likely  within  about  two 
years.     "  The  wicked  is  driven  away 

in  his  wicl  edness."  Prov.  14.  32. 

I  That  it  might  be  fulfilled.  Though 
this  prophecy,  in  Hosea  11.  1,  was 
applicable  originally  to  the  Exodus 
of  Israel  from  Egypt,  yet  it  had  also 
a  reference  to  this  event,  viz.,  the  Ex- 
odus rf  Christ  from  Egypt.  The 
events  are  to  be  regarded  as  one  in 
the  plan  of-  Jehovah  fd*  :  reserving 
3* 


16  Then  Herod,  when  lie  saw 
that  he  was  mocked  of  the  wise 
men,  was  exceeding  wroth,  and 
sent  forth,  and  slew  all  the  chil- 
dren that  were  in  Bethlehem, 
and  in  all  the  coasts  thereof, 
from  two  years  old  and  under, 
according  to  the  time  which  ha 
had  diligently  inquired  °  of  the 
wise  men. 

17  Then  was  fulfilled  that 
which  was  spoken  by  Jeremy  p 
the  prophet,  saying, 

18  In  Rama  was  there  a  voice 

o  Ver.7.    p  Je.31.15. 

His  church  and  defeating  its  onnres. 
sors.  And  Israel's  departure  oui  oi 
Egypt  foreshadowed  the  subsequent 
departure  of  Christ,  so  that  in  the 
mind  of  the  Spirit  dictating  the  record, 
they  could  both  be  couched  under  the 
same  prophecy.  How  marvellously 
God's  plans  are  fulfilled,  while  those 
of  his  enemies  are  frustrated. 

16.  Mocked.  Foiled — baffled  in  this 
plot.  He  now  devised  another  method, 
prompted  by  hip  rage  at  this  vexatious 
disappointment.  He  determined  now 
to  mrrke  sure  of  destroying  Christ,  by 
putting  to  death  all  the  male  children 
in  all  the  region,  or  coasts,  from  two 
years  old  and  under,  as  he  understood 
this  child   to  be  within  two  years  ot 

age. IT  According  to  the  time.     So 

he  had  calculated  from  all  that  he 
could  ascertain  of  the  wise  men.  He 
took  the  time  of  the  star's  appearing, 
and  reckoned  the  interval  since.  Beth- 
lehem had  about  two  thousand  inhab- 
itants in  and  around  the  village,  and 
Townsend  calculates  that  about  fifty 
infants  were  slain. 

17.  Then  was  fulfilled,  tf-c.  This 
svent  was  in  fulfilment  of  the  pro- 
phecy in  Jer.  31.  15,  and  40.  1.  It  is 
not  a  mere  accommodation  ol  the  lan- 
guage. The  first  and  immediate  ref- 
erence was,  indeed,  to  another  evert. 
But  this  more  remote  occurrence  was 
includedalso.  Like  lights  tar  off  and  in 
a  row,  the  distant  objects  could  be  re- 


so 


MATTHEW. 


IA.  D.  3 


heard,  lamentation,  and  weep- 
ing, and  great  mourning,  Rachel 
weeping  for  her  children,  and 
would  not  be  comforted,  because 
they  are  not. 

19  But  when  Herod  was  dead, 
behold,  an  angel  of  the  Lord 
appeareth  in  a  dream  to  Joseph 
in  Egypt, 


ferred  to  as  one.  At  Rama,  a  small 
town  six  miles  north  of  Jerusalem, 
the  Jewish  captives  were  gathered  in 
chains  after  the  conquest  of  Jerusa- 
.em  by  Nebuzar-adan.  The  town 
was  in  Benjamin — and  Rachel,  the 
mother  of  Benjamin,  is  depicted  by 
Jeremiah — himself  a  chained  captive 
among  them — as  rising  from  her 
grave,  which  was  between  Bethel  and 
Eiethlehem  (Gen.  35.  1G),  and  weep- 
ing for  her  children  or  descendants — 
refusing  consolation  because  of  their 
death.  The  prophet  is  made  to  use 
language  which  should  contain  also 
a  reference  to  this  sad  event.  Both 
calamities  were  full  of  wo  for  the 
Jewish  people,  and  the  Holy  Ghost 
referred  to  both  in  one.  How  com- 
prehensive is  God's  foreknowledge, 
"  who  declares  the  end  from  the  be- 
ginning, and  from  ancient  times  the 


20  Saying  Arise  and  take  the 
young  child  and  his  mother,  and 
go  into  the  land  of  Israel:  for 
they  are  dead  4  which  soufht  the 
young  child's  life. 

21  And  he  arose,  and  took  the 
young  child  and  his  mother,  and 
came  into  the  land  of  Israel. 

22  But  when  he  heard  that  Ar- 

q  Ex.4. 19. 

things  that  are  not  yet  done"  (Isa.  46. 
10).  Are  not  these  slaughtered  inno- 
cents the  first  martyrs  for  Christ  1 

19.  See  note,  v.  15.  Herod  had 
died,  and  it  was  now  safe  for  the  fam- 
ily to  return.  Joseph  is  so  instructed 
by  an  angel.  All  his  path  is  under 
direction  of  God,  and  under  guardian- 
snip  of  angels  (Psalm  91).  It  seems 
likely  that  Herod's  son,  Antipater,  had 
shared  in  the  father's  malicious  de- 
signs, but  Herod  had  put  him  to  death 
a  few  days  before  his  own  decease. 
How  the  families  of  the  wicked  are 
swept  away !  "  The  name  of  the 
wicked  shall  rot."     See  cuts  below. 

20.  God  had  promised  him  word 
(v.  J  3).  Joseph  accordingly  returned 
to  the  holy  land,  or  land  of  Israel,  but 
not  to  Judea. 

21.  See  Map. 

22, 23.  Archclaus.   Herod  had  made 


Agrippa 
(Acts  xxv. 
and  xxvi 


n 


Herod, 
(Mark  vi.  22.) 


Herodias,  atter- 

ls  wife  of 

Herod  Antipas, 

(Mark  vi.  22.) 


Salome, 
(Mark  vi.  2?  ) 


A   U  3] 


CHAPTER  Ii. 


31 


chelaus  did  reign  in  Judea  in 
the  room  of  his  father  Herod, 
he  was  afraid  to  go  thither : 
notwithstanding,  being  warned 
of  God  in  a  dream,  he  turned 
aside  into  the  parts  of r  Galilee  : 

rc.3.13.  Lu.2.39. 


his  surviving  sons  heirs  to  his  king- 
dom. They  were  called  Herod  also, 
and  are  so  known  in  Scripture.  To 
Herod  Antipas  fell  Galilee  and  Perea. 
Tc  Herod  Archdaus  fell  Judea,  Sama- 
ria, and  Idumea.  Joseph  heard  of 
this  Archelaus,  upon  the  throne  in 
Judea,  resembling  his  father  in  cru- 
elty— having  slaughtered  three  thou- 
sand persons  at  the  first  passover  after 
Herod's  death—  and  he  was  afraid  to 
go  within  his  jurisdiction.  While  in 
this  perplexity  he  was  specially  di- 
rected by  God,  and  turned  aside  into 
the  parts  or  country  of  Galilee,  where 
Herod  Antipas  reigned,  who  was  a 
milder  prince,  and  under  whom  Jo- 
seph could  feel  more  secure.  Galilee 
was  the  northern  section  of  Palestine, 
Samaria  being  the  middle,  and  Judea 
the    south.      See    Map,    and    Bible 

dictionary. IT  Nazareth   was    the 

place  of  Mary's  former  residence 
(Luke  1.  26).  This  naturally  influ- 
enced Joseph's  course,  and  thither  he 
would  naturally  have  gone.  Yet  for 
this  he  had  a  higher  direction,  and  a 
reason  that  had  needs  be  stated  here, 
to  show  the  constant  perils  and  perse- 
cutions of  the  holy  child.     Nazareth 


23  And  he  came  and  dwelt  in 
a  city  called  s  Nazareth  :  that  it 
might  be  fulfilled  which  was 
spoken  by  the  prophets,  He 
shall  be  called  a  Nazarene.1 


sJno.1.45.     fNu.6. 
10-12.  Ac.24.5. 


Ju.13.5.   lSa.1.11.  Am.2. 


was  a  town  in  the  lower  part  of  Gali- 
lee, about  sixty  miles  N.  from  Bethle- 
hem. It  was  an  obscure  and  despised 
place,  which  led  Nathanael  to  ask, 
"  Can  there  any  good  thing  come  out 
of  Nazareth?"  Johnl.  46.  And  hence, 
Christ  being  a  Nazarene,  it  is  noted 
by  way  of  reproach,  as  fulfilling  not 
any  one  prophecy,  but  the  substance 
of  them  all — "  A  reproach  of  men,  and 
despised  of  the  people."  Psalm  22.  6. 
Isa.  53.  2,  3, 4.  "  Jesus  of  Nazareth' 
was  used  as  a  title  of  contempt ;  and 
Matthew,  writing  for  the  Jews,  brings 
out  the  Old  Testament  points,  and  the 
ample  fulfilment  of  their  prophetic 
Scriptures.  Here,  at  Nazareth,  our 
Lord  remained  till  he  was  about 
twenty-nine  years  old,  in  comparative 
obscurity;  and  then,  at  thirty,  enter- 
ed upon  His  public  ministry.  Six 
months  previously,  John  the  Baptist 
appeared  as  His  herald  and  forerun- 
ner, to  which  our  evangelist  cow 
passes,  in  chapter  3.  Meanwhile, 
Luke  records  an  intermediate  event. 

§  13.  At  twelve  years  of  ase  Jesus  goes  to  th« 

Passover.— Jerusalem. 

Matt.    I   Mark,    j  Luke.       I     John. 

I  I     2.41-52.    I 


Herod  **  Cleopatra, 

the  Great  /.\        his  fifth  wife. 


Herod  Antipas, 
(Matt.  xiv.  1.) 


Herodias, 

before  married 

to  her  uncle 

Philip. 


J2 


MATTHEW. 


[A.  D.  29. 


CHAPTER   III. 

TN  those  days  came  u  John  the 
JL  Baptist,  preaching  in  the  wil- 
derness of  Judea, 


u  Lu.3.2.  Jno.l  18. 


PART  II. 

Announcement   and    Introduction 

of  our  Lord's  Public  Ministry. 

Time,  about  one  year. 

fy  14.    The   Ministry   op   John  the 
Baptist. — The  Desert.    Jordan. 
Matt.       |    Mark.      I       Luke,      i    Jobn. 
3.  1-12.    I  1.  1-8.  I   3.  1-18.  I 

CHAPTER  ILL 

1.  In  those  days.  This  phrase  hints 
to  the  reader,  that  a  long  interval  of 
time  is  passed  over  in  the  history,  as 
unimportant  to  be  noticed.  This  cov- 
ers the  period  of  Christ's  minority, 
which  He  spent  at  Nazareth,  follow- 
ing His  father  Joseph's  trade  of  car- 
penter (compare  Matt.  13.  55  with 
Mark  6.  3),  and  attracting  no  special 
public  notice,  save  in  the  visit  to  Jeru- 
salem and  the  temple,  at  twelve  years 
of  age.  (§  13.)  This  was  the  period 
fixed,  by  common  consent,  as  the  age 
of  discretion  with  males,  when  Jew- 
ish youth  became  ;'  sons  of  command- 
ment," and  were  bound  to  the  observ- 
ances of  the  ceremonial  law.  The 
object  of  the  evangelists  wTas  to  record 
Christ's  public  ministry.  Hence  they 
pass  over  a  period  of  some  seventeen 
years  altogether — from  his  twelfth  to 
his  twenty-ninth.  And  Matthew  here 
skips  a  space  of  over  twenty-five 
years — from  the  return  from  Egypt  un- 
til the  put  lie  appearance  of  John  the 
Baptist.  Luke  gives  the  time  from 
.'ne  national  data  (ch.  3.  1).  These 
events  are  connected  with  civil  his- 
tory. John  was  six  months  older  than 
Jesus.  For  an  account  of  his  parent- 
age and  birth,  see  Luke,  ch.  1.  His 
paresis  were  Zacharias  and  Eliza- 
beth. He  was  called  "  the  Baptist," 
because  this  was  his  office,  as  distinct 
from  Christ's — baptizing  and  preach- 
ing the  f  aptism  of  repentance  for  the 


2  And  saying,  Repent  ye  :  for 
the  kingdom  of  heaven  is  at 
hand. 

3  For  this  is  he  that  was  spoken 


remission  of  sins.  Mark  1.  4.  Paul 
distinguishes  the  two  offices,  I  Cor.  1. 
17,  "  Christ  sent  me  not  to  baptize, 
but  to  preach  the  gospel."  Baptism 
had  been  familiarly  practised  among 
the  Jews,  and  known  as  the  initiatory 
rite,  and  John  came  to  introduce  men 
to  the  gospel  dispensation.  (See 
Malachi  3.  1,  and  Mark  1.  2.)  Bap- 
tism formerly  admitted  proselytes  tc 
the  Jewish  religion — now  it  admitted 

Jews  to  the  gospel   religion. IT  In 

the  wilderness  of  Judea.  A  rough, 
mountainous,  and  thinly  populated 
district,  along  the  Jordan.  Luke  says, 
"  He  came  into  all  the  country  around 
Jordan." 

2.  John's  message  was,  Repent  ye, 
Malachi,  the  last  prophet  of  the  Jews, 
had  pointed  him  out,  as  acting  in  jus! 
such  a  capacity,  as  Christ's  messen- 
ger (3.  1)— as  the  Eli  as  (4.  5)— 
preaching  repentance — "  turning  the 
hearts  of  the  lathers  to  the  children, 
and  of  the  children  to  the  fathers'' 
(4.  6).  His  business  was  to  call  foi 
a  general  reformation  among  the  Jews; 
who  had  become  degraded  and  cor- 
rupt. His  exhortation  was  based 
upon  doctrine — "  Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand."  (See 
also  Mark  1.  4).  He  heralded  the  re- 
mission of  sins  in  Christ  who  was  to 
come  ;  the  approach  of  Christ's  pro- 
phesied kingdom — not  earthly  and 
carnal,  as  the  Jews  had  thought,  but 
spiritual  and  heavenly ;  and  on  this 
ground,  and  in  keeping  wi.h  thi?  new 
state  of  things,  he  charged  in  em  to 
alter  their  views,  their  hopes,  and  their 
conduct.  This  is  to  repent.  The  Jews 
held  that  the  Messiah  would  expect 
"a  repenting  generation."  And  in 
one  of  their  books  they  have  this  sen* 
timent,  "  If  Israel  repent  but  one  day, 
presently  the  .Messias  cometh."  There 
are  two  senses  of  the  term,  repent- 
ance. The  one  is  this  thorougn 
change  of  mind — cf  the    hopes,  pur- 


.  D.  291 


CHAPTER  III. 


35 


of 


by  the  prophet  Esaias,  say- 

V  I»  40.3. 


poses,  and  course  of  life.  Tks  other 
is  remorse.  Judas  repented  in  thp  last 
sense.  It  was  "  the  sorrow  of  the 
world  that  worketh  death."  No  an- 
guish of  feeling  is  anything,  save  as 
leading  to  Christ  and  to  a  change  of 
life.  And  a  hearty  change  implies 
Bubstantial  sorrow  for  past  impeni- 
tence and  depravity.  Every  one 
6hould  repent  because  he  has  a  wick- 
ed nature — because  he  has  lived  wick- 
edly; and  because  forgiveness  is  pro- 
claimed to  sinners  in  Christ;  while 
Christ  himself  the  Saviour  and  Judge, 
is  at  hand.  And  there  is  no  valuable 
sign  of  true  repentance  apart  from  a 
thorough  reform  of  character  and  con- 
duct. Repentance  is  not  the  ground 
of  forgiveness.  Yet  sinners  should 
repent  of  their  sins  if  they  would  ob- 
tain forgiveness,  because  this  is  most 
fit  and  requisite,  that  the  renuncia- 
tion and  confession  of  sin  should  go 
before  the  assurance  of  forgiveness, 
even  as  John  the  Baptist's  work  goes 
before  Christ's.  Though  the  forgive- 
ness is  proclaimed  freely,  and  the 
goodness  of  God  is  urged  as  an  incen- 
tive to  repentance,  yet  only  they  who 
repent  of  sin  can  enjoy  a  sense  of 
pardon,  or  know  the  meaning  of  for- 
giveness for  themselves;  and  only 
they  are  actually  forgiven.  So,  wise 
parents  require  of  their  children  re- 
pentance. Yet  often  the  parent's  wil- 
lingness to  forgive  freely,  is  that  which 
provokes  the  heartiest  repentance  in 
the  child.  There  is  nothing  in  a  sin- 
ner's repentance  which  obligates  God 
to  forgive.  It  does  not  take  away  sin. 
Neither  is  it  because  he  repents,  but 
because  Christ  has  died,  that  he  is  for- 
given. Hence,  the  message  is,  "Re- 
pent ye,  for  the  kingdom  of  heaven  is 
at  hand.  John  preached  the  baptism 
of  -epentance,  (for)  in  reference  to  the 
remission  of  sins  by  Christ,  who  wras 
at  hand.  Mark  1.  4.  The  coming  of 
Christ  is  so  spoken  of.  because  this 
was  what  the  prophets  had  pointed  to. 
(Dan.  7.  13,  14.)  David  the  kingwas 
to  have  a  son  and  successor  greater 
than  Solomon,  to  sit  lorever  on  Li* 


ing,  The  voice  ol  one  crying  in 


throne.  1  Kings  2.  4  ;  8.  25.  Jer.  33. 
17.  By  the  kingdom  of  heaven,  is 
meant  the  gospel  dispensation  as  the 
kingdom  of  Christ  upon  earth.  It  was 
now  no  longer  distant,  as  it  had  been 
to  prophets,  but  at  Iiand,  and  very 
near.  It  was  to  be  established  in  the 
death  and  resurrection  of  Christ. 
John  was  its  immediate  forerunner,  to 
announce  its  coming;  and  so  it  was 
to  be  immediately  expected.  That 
kingdom  is  now  set  up.  Since  John's 
time  the  kingdom  of  God  is  preached, 
and  every  man  ^  all  nations)  press- 
eth  into  it  (Luke  16.  16).  "  For  from 
the  days  of  John  the  Baptist  until 
now  the  kingdom  of  heaven  suffereth 
violence,  and  the  violent  take  it  by 
force"  (Matt.  11.  12).  They  who  ur- 
gently press  into  it,  and  earnestly  lay 
hold  of  its  benefits,  are  true  Christians, 
and  only  they  belong  to  it.  "The 
word  is  nigh  thee."  Rom.  10.  8.  The 
gospel  of  the  kingdom  is  now  preached. 
This  kingdom,  though  set  up,  and 
proclaimed,  and  already  come  in  its 
plans  and  offers,  has  not  yet  fully  come 
in  its  results.  So  we  are  to  pray, 
•'  Thy  kingdom  come,"  "  that  the 
kingdom  of  grace  may  be  advanced, 
ourselves  and  others  brought  into  it, 
and  that  the  kingdom  of  glory  may 
be  hastened."-  -Shorter  Catechism. 

3.  This  is  he.  Esaias  (called  Isaiah 
in  the  Old  Testament  or  Hebrew 
tongue,  this  being  the  Greek)  had 
spoken  of  John  di&linctly,  though  not 
by  name.  It  was  more  than  seven- 
hundred  years  before  John's  time  that 
Isaiah  prophesied.  Here  is  another 
instance  of  a  prophecy,  referring  just 
as  truly  to  an  event  far  subsequent  as 
to  the  one  nearer  at  hand.  Though 
the  passage  in  Isaiah  (40.  3)  referred 
more  immediately  to  the  deliverance 
and  return  of  the  Jews  from  the  Baby- 
lonish captivity,  yet  the  fuller  ap- 
plication was  to  this  greater  event. 
And  the  subjects  of  the  prophecy  *'ere 
kindred  in  themselves.  The  chosen 
people  coming  out  of  that  captivity 
whi<ih  so  represented  the  bondage  of 
sin;  and  the  same  covenant  people 


34 


MATTHEW. 


[a.  B  29. 


the  wilderness,  Prepare  ye  the 
way  of  the  Lord,  make  his  paths 
straight 
4  And  the  same  John  had  his  w 
raiment  of  camel's  hair,  and  a 

wSKi.1.8.  Mat.11.8. 


coming  out  now  from  that  legal  dis- 
pensation "which  gcndereth  to  bond- 
age." Galatians.  Hence  both  events 
could  bear  to  be  couched  under  the 
game  prophetic  language.  We  learn 
now,  from  this  evangelist,  that  John 
was  he  whom  the  prophet  announced, 
though  liven  the  prophecy  seemed  to 
apply  only  to  the  events  more  im- 
mediately at  hand.  The  Lord,  of 
whose  coming  John  gave  notice,  was 
Christ  himself.  The  prophet  Isaiah 
seemed  to  hear  the  voice  of  the  wil- 
derness preacher. IT  Prepare  ye  the 

vjay.  This  is  an  image  drawn  from 
Eastern  customs.  Monarchs  on  a 
march  sent  a  herald  before  them,  to 

f>repare  their  way,  to  have  their  path 
evelled  and  straightened,  and  to  an- 
nounce their  coming.  John  preached 
this  preparation  of  Christ's  way,  as 
he  was  to  "  turn  the  hearts  of  the 
fathers  to  the  children,  and  of  the 
children  to  the  fathers,  lest  He  come 
and  smite  the  earth  with  a  curse" 
(Mai.  4.  6).  He  stirred  up  the  peo- 
ple to  expect  Him  "  suddenly."  Mai. 
3.  1,  and  he  called  for  a  removal  of 
all  obstructions  out  of  the  way  of  His 
coming.  He  made  His  paths  straight, 
as  he  notified  them  of  the  nature  of 
His  reign,  so  different  from  that  which 
they  had  thought;  and  he  exhorted 
them  to  make  ready  for  His  direct 
ministry  of  grace  among  them. 

4.  CamcVs  hair.  John's  clothing  is 
here  described  as  an  expressive  sym- 
bol of  his  work.  To  the  Jews  all  this 
mode  of  living  in  the  wilderness,  and 
with  coarsest  clothes,  strikingly  indi- 
cated his  work  of  preaching  repent- 
ance. So  the  prophets  wore  this 
clothing  ^2  Kings  1.  8.  Zech.  13.  4). 
So  Christ  intimates  (Matt.  11.  8), 
"  They  that  wear  soft  clothing  are  in 
king's  houses."  This  camel's  hair 
was  woven  into  a  coarse  fabric,  and 
served    for    clothing    to   the    poorer 


leathern  girdle  about  his  loins; 
and  his  meat  was  locusts  x  and 
wild  honey. 

5  Then  went  out   to   him  Je- 
rusalem,   and    all    Judea,    and 

afLe.  n.22. 


classes.  As  a  kind  of  sackcloth,  it 
was  the  garb  of  mourning  and  peni- 
tence.  John  comes  forward,  there- 
fore, as  repentance  personified.  "  la 
that  which  he  does,  he  shows  the  peo- 
ple what  they  should  do." — He?igsten- 
berg.  As  he  was  "  the  Elias  which 
was  to  come,"  reference  is  also  made 
to  the  garb  of  the  prophet  Elijah, 
whose  work  he  represents.  See 
1  Kings  21.  27,  where  Ahab  copies 
the  repentance  which  the  prophet  set 
before  him.  See  also  2  Kings  1.  8, 
"  He  (Elijah)  was  a  hairy  man,  and 
girt  with  a  gird  e  of  leather  about  his 

loins." 5f  His  meat  (or  food)  was 

locusts,  Levit.  II.  22,  which  the  Jews 
were  expressly  allowed  to  eat.  This 
was  the  coarsest  fare,  an<3  all  in  keep- 
ing. It  was  significant  of  his  work. 
The  prophet  Elijah  was  fed  by  ravens. 
The  Saviour  represents  this  fare  of 
John  as  a  continual  fasting,  Matt. 
11.  18,  "  John  came  neither  eating  not 
drinking."  Locusts  were  eaten  by  the 
poor,  mostly  without  much  prepara- 
tion,   roasted    and    taken    with    salt. 

See  Union  Bib.  Dictionary. IT  Wila 

honey.  This  was  eiuVr  taken  from 
rocks  and  stumps  of  trees,  or  it  was 
such  as  is  sometimes  found  in  the 
East,  collecting  on  the  foliage  of  a 
honey  tree,  of  which  we  are  told,  1  Sam. 
14.  25,26,  and  27,  and  flows  profusely. 
Locusts  might  sometimes  fail.  This 
was  a  food  belonging  to  a  wild  and 
waste  region.     See  Isa.  7.  15. 

5.  Jerusalem,  tyc.  A  great  multi- 
tude thronged  to  receive  John's  bap- 
tism. The  inhabitants  of  Jerusalem 
in  large  numbers,  and  crowds  from 
different  parts  of  Judea.  and  all  about 
the  river  and  valley  of  Jordan,  at- 
tended upon  his  preaching,  and  re- 
ceived his  ordinance  Many  had 
such  expectations  of  Christ's  coming, 
and  so  remembered  what  was  csclared 
by  their  last  prophet,  cf  :fc3  herald, 


A.  D.  29. J 


CHAPTER  III. 


3o 


all  ihe  region  round  about  Jor- 
dan, 


and  of  his  preparatory  work,  that  they 
went  out  to  him  at  once.  Many  oth- 
eis  had  been  drawn  after  him  by  the 
novelty  of  his  dress  and  of  his  doc- 
aine.  So  Christ  intimates  in  Matt. 
11.7,  when  "  He  inquired  of  the  mul- 
titudes concerning  John,  What  went 
ye  out  for  to  see  1" 

Jerusalem.  The  capital  of  the  king- 
dom of  Judah;  called  also  Salem, 
Gen.  14.  18  and'Ps.  76.  2;  and  Jebiis, 
from  the  Jebusites,  who  held  it  before 
it  was  possessed  by  Israel  (Josh.  18. 
28).  The  name  means, '*  habitation 
M  inheritance  of  peace."  The  city 
was  built  on  four  principal  hills : 
Bezel  ha,  on  the  north  ;  Moriah,  on  the 
east;  Zion,  on the  south ;  Acra,  on  the 
west.  Across  the  valley  or  ravine, 
by  which  Moriah  was  separated  from 
Zion,  a  bridge  '.vas  built,  for  easier 
access  to  the  temple,  which  stood  on 
Mount  Moriah.  "  The  mountains 
round  about  Jerusalem"  were  highest 
on  the  east,  where  lay  the  Mount  of 
Olives,  commanding  the  finest  view 
of  the  city,  and  from  which  our  Lord 
beheld  it  and  wept.  The  temple  was 
on  that  side ;  and  the  valley  separa- 
ting Moriah  from  Olivet  was  the  val- 
ley of  the  Kedron ;  and  there,  at  the 
foot  of  Mount  Olivet,  across  the  brook 
from  the  city,  was  the  garden  of  Geth- 
semane.  The  valley  of  Jehoshaphat 
Jies  along  the  south-east,  and  the  val- 
ley of  Hinnom  toward  the  south- 
west, separating  the  city  respectively 
from  the  "  Hill  of  Offence"  and  the 
"  Hill  of  Evil  Counsel."  See  Plate. 
The  circumference  of  the  ancient 
city  was  nearly  three  and  a  haif  geo- 
graphical miles.  The  circumference 
of  the  present  walls  does  not  ex- 
ceed two  and  a  half— though  Mount 
Zion  is  now  unenclosed,  and  a  por- 
tion also  at  the  north/  The  popula- 
tion is  estimated  most  correctly  at  fif- 
teen thousand. Tl  Jordan.  The  only 

river  of  any  note  in  Palestine,  gives 
the  name  to  a  broad  valley  through 
which  it  flows.    This  valley  is  some 


6  And  were  baptized  of  him  in 
Jorda.i,  confessing  y  their  bins. 

y  Ac.1.5;  2.38;  19.4,5,18. 


sixty  miles  in  length,  and  from  five 
to  ten  miles  in  breadth. 

6.  Were  baptized.  This  ordinance 
had  formerly  been  in  use  among  the 
Jews.  It  was  known  as  an  initiatory 
rite.  Proselytes  to  the  Jewish  reli- 
gie.i  werp  received  in  this  way. 
Hence,  they  understood  the  ordinance 
as  signifying  an  espousal  of  a  new 
religion,  and  so  it  was  a  mode  of  pub- 
lic profession.  More  or  less  the  out- 
ward rite  involved  the  idea  of  cleans 
ing.  The  use  of  water  had  this  sig- 
nificance. In  the  Christian  church  it 
is  plainly  symbolical  of  the  Spirit's 
agency,  and  of  this  Divine  influence 
graciously  imparted  from  above.  "Ex- 
cept a  man  be  born  again"  (margin, 
from  above).  "  Then  will  I  sprinkle 
clean  water  upon  you,  and  ye  shall  be 
clean."  Ezek.  36.  "25.  The  word  bap- 
tize, is  the  Greek  term  baptizo,  not 
translated,  but  transferred  to  our  lan- 
guage. Therefore  it  tells  nothing  of 
the  mode.  Observe  the  terms.  Two 
elements  are  mentioned  in  the  iSew 
Testament  baptizing,  viz.,  water,  and 
the  Holy  Ghost.  "  I  indeed  baptize 
you  with  vjaler,  but  He  shall  baptize 
you  with  the  Holy  Ghost."  From 
kno-.ving  of  the  mode  in  the  use  of 
one  cf  these  elements,  we  may  infer 
the  mode  in  the  use  of  the  other.  The 
baptising  with  the  Holy  Ghost  is  else- 
where spoken  of,  as  by  the  Spirit's  be- 
ing poured  out — •'  Until  the  Spirit  be 
poured  upon  us  from  on  high."  Isa 
32.  15.  "  I  will  pour  out  my  Spiril 
upon  you."  Prov.  1.23.  " 1  will  pour 
out  mv  Spirit  upon  all  flesh."  Joel  2. 
28.  Zech.  12.  10.  Or  its  being  sent 
"I  will  send  the  Comforter."  Or  its 
descending — as  at  Christ's  baptism, 
where  the  sign  and  thing  signified 
met — £:  The  Holy  Ghost  descended 
like  a  dove  and  rested  upon  Ilim." 
Or  its  being  sprinkled  ipan  the  person. 
Ezek.  36.  25.  "  So  shall  He  sprinkte 
many  nations."  Isa. 52. 15.  Audrain 
was  a  common  emblem  ci  it  in  the 
Old  Testament.    Hence,  we  coocluao, 


MATTHEW. 


[A.  D.  39, 


7  But  when  he  saw  many  of 
the  Pharisees  and  Sadducees 
come  to  his  baptism,  he  said  unto 

Zls.59.5.  c.12.34;  23.33.  Li_3.7. 

that  the  baptizing  with  water  is  by  its 
descent,  outpouring,  sprinkling  upon 
the  person.  The  doctrine  of  the  ordi- 
nance requires  it  to  be  administered, 
not  by  applying  the  person  to  the 
water,  but  the  water  to  the  person. 
This  is  the  symbolical  purport.  The 
element  denotes,  not  the  atoning,  but 
the  cleansing  influence.  It  is  the 
water,  not  the  blood.  And  renewing 
grace  is  to  be  received  only  at  the 
sovereign  hand  of  Goi.  And  the 
children  of  God  are  described  in  the 
Revelation,  as  having  His  name  in 
their  foreheads.  It  may  here  be  men- 
tioned, that  the  word  baptisterium, 
from  which  the  term  baptistery  is  had, 
signifies,  "  not  a  bath  sufficiently  large 
to  immerse  the  whole  body,  but  a  ves- 
sel or  labrum  containing  water  for 
pouring  over  the  head  (Plin.  Ep.  6). 
See  Smith's  Dictionary  of  Greek  and 
Roman  Antiquities.  John's  baptism 
was  not  fully  the  same  as  that  in  the 
Christian  church  ;  for  some  of  John's 
disciples  were  re-baptized.  Actsch.  19. 
And  the  commission  for  the  Chris- 
tian church,  was  to  baptize  in  the 
name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost."  Matt.  28.  19. 
(See  notes  on  verse  11.) tf  Con- 
fessing their  sins.  In  the  baptism  of 
repentance  (says  Bengel)  they  con- 
fessed their  sins.  In  the  baptism  of 
Christ  they  confessed  Christ.  John 
preached  repentance;  and  they  who 
received  his  baptism  owned  their  sin- 
fulness, and  professed  a  change  of 
mind  and  conduct.  They  put  oft' 
former  things,  and  gave  an  indica- 
tion, and  admitted  a  sign,  of  newness 
of  life.  This  confession  was  open  and 
tree,  as  the  term  in  Greek  implies — 
not  private  and  auricular,  and  not 
constrained,  but  voluntary.  Yet  all 
thit,  looked  tovari  Christ,  "in  whom 
we  have  forgiveness  of  sins."  "  Sin 
is  any  want  of  conformity  unto,  or 
transgression  of,  the  law  of  Goa." — 
8/iortei  Catechism.     "AW  unrighteous- 


them,  O  generation  *  of  vipers, 
who  hath  warned  you  to  a  flee 
from  the  wrath  to  come  ? 

aJe.51.6.  Ro.l.18 


ness  is  sin."  I  John  5.  17.  "  Sin  is  a 
transgression  of  the  law."  I  John  3.  4. 
And  where  persons  of  riper  years  re- 
ceive baptism  (and  to  such,  of  course, 
the  ordinance  was  first  offered),  they 
should  sincerely  acknowledge  past 
sin,  with  purposes  and  promises  of  a 
new  life.  The  following  verses  show 
that  this  was  John's  view  of  it. 

7.  The  Pharisees  were  a  powerful 
religious  sect,  of  predominant  influ- 
ence in  the  Jewish  state.  They  were 
the  recognized  teachers,  proud  of  their 
legal  knowledge,  and  boasting  a  su- 
perior sanctity ;  outwardly  practising 
austerities,  but  inwardly  indulging 
the  worst  passions.  They  believed 
in  the  resurrection,  and  in  angels  good 
and  bad,  as  the  Sadducees  did  net. 
Acts  23.  8.  They  held  also  to  a  di- 
vine government  of  fate,  and  they 
claimed  favour  of  God,  on  the  ground 
of  descent  from  Abraham.  They  ob- 
served the  strictest  letter  of  the  Mo- 
saic law ;  and  besides  held  to  various 
traditions  (ch.  15.  2),  washed  them 
selves  religiously  before  meals,  fasted 
twice  a  week,  on  Thursdays  and  Mon- 
days (see  ch.  9.  14,  and  ch.  23. 15,23), 
made  much  of  vestments  and  of  sa- 
cred appendages  (ch.  6.  1,  ch.  23.  3, 
24),  but  were  hypocritical  (ch.  23.  14, 
27,  &c),  narrow-minded,  selfish,  big- 
oted, and  vain,  fond  of  pleasures  and 
lax  in  morals  (ch.  5.  20.  ch.  15.  4,  8, 
ch.  23.-8,  14,  23,  25).  And  a  religion 
such  as  theirs,  was  declared  by  our 
Lord  wholly  worthless  for  admittance 
to  heaven  (Matt.  5.  20).  Their  name 
is  from  the  Hebrew  word,  pharash, 
which  means,  to  separate  •  and  these, 
and  such  as  "  these,  are  they  that  sep- 
arate themselves,  having  not  the 
Spirit."  Jude  v.  19.  Josephus  says 
they  were  akin  to  the  Stoics  among 
the  Greeks  (Vita  Joseph.,  $  2).  See 
Matt.  9.  11,  and  23.  5,  15,  29.  The 
^add^cees  were  fewer,  but  more 
wealthy,  and  of  highei  rank,  yet  had 
ro    influence    with    the    miktitudow 


A,  D.  29.] 


CHAPTER  III. 


37 


8  Bring  forth  therefore  fruits  [ 
meet  for  repentance  : 

9  And  think  not  to  say  within 
yourselves,  We  have  Abraham 
to   our  father  :  for  1  say  unto 

l  Or,  answerable  to  amendment  of  life. 

They  were  bitter  opposers  of  Christ, 
and  denied  the  immortality  of  the  soul, 
and  all  the  doctrines  of  another  life 
''Acts  23.  8).  This  being  the  charac- 
ter of  these  secis,  John  was  surprised 
at  their  coming  to  his  baptism.  Hence 
he  calls  them  by  a  name  descriptive 
of  their  real  disposition,  "  A  genera- 
tion of  vipers"  Isa.  14.  29  rather  than 
the  generation  of  faithful  Abraham, 
which  they  claimed  to  be.  A  v:yer 
Was  a  venomous  serpent.  And  p  /  they 
wtre  children  of  the  old  serpent  (Rev. 
12.  9),  who  is  the  devil,  "the  father 
of  lies."  Cunning  and  poisonous  with 
their  doctrines,  and  ready  to  dart  their 
malicious  venom  at  everything  good. 

IT  The  wro/K  to  come.    He  preached 

the  wrath  or  God  to  come  upon  the 
wicked  (5  Tkess.  1.  10,  11).  He  al- 
ludes ;o'Malachi  4.6,  as  the  wrath 
expected.  Their  coming  to  him, 
looked  like  a  disposition  to  flee  from 
that  wrath,  by  receiving  the  baptism 
of  repentance  for  the  remission  of  sins. 
Observe,  it  was  not  a  mere  water  bap* 
tism  that  John  preached,  but  one 
which  implied  a  fleeing  from  the 
wrath  to  come  upon  sin,  by  taking 
the  warning  of  repentance.  And  sin- 
ners are  saved  from  the  wrath  to  come, 
not  by  any  baptism  of  water,  but  by 
fleeing  for  refuge  to  lay  hold  on  the 
hope  set  before  us. 

8.  Fruits.  He  tells  them,  therefore, 
lo  bring  forth  fruits  meet  for  repent- 
ance ;  that  is,  to  begin  with  their  con- 
duct and  principles,  in  a  way  appro- 
priate to  repentance,  and  to  show  in 
their  lives  the  appropriate  results  of 
such  a  change.  And  as  fruit  is  the 
best  evidence  of  the  nature  and  quali- 
ty of  a  tree,  so  they  should  thus  best 
evince  their  sincerity. IT  Repent- 
ance, is  a  change  of  mind  which  is 
best  proved  by  turning  awav  from  sin 
and  Satan  to  "God. 

9.  Abia/iamto  ou\  fa' her.    The  Jews  | 


you,  that  God  is  able  of  these 
stones  to  raise  up  children  unto 
Abraham. 

10  And  now  also  the   axe  is 
laid  unto  the  root  of  the  trees  : 


boasted  in  Abraham.  They  were  his 
descendants  according  to  the  flesh, 
and  he  was  "  the  friend  of  God,"  and 
the  covenant  was  to  him  and  to  his 
seed.  So  these  boasted  in  their  mere 
hereditary  descent,  a&  a  sufficient 
righteousness  before  God.  But  "  God 
is  able  of  these  stones  to  raise  up  chil- 
dren unto  Abraham."  He  is  not  con- 
fined to  nations,  or  to  means,  or  to  a 
law  of  successior  in  the  church.  They 
should  not  think  that  He  was  confined 
to  Abraham's  natural  seed.  The  true 
succession  now,  is  that  of  true  piety ; 
and  Abraham's  true  children  are  such 
as  God  has  raised  up  and  created 
anew.  (See  John  8.  39.)  "  If  ye  be 
Christ's,  then  are  ye  Abraham's  seed, 
and  heirs  according  to  the  promise" 
(Gal.  3.  29).  God  can,  and  will, 
gather  a  chosen  people  from  the  Gen- 
tiles, which  the  Jews  thought  to  be 
quite  as  impossible  as  that  He  should 
make  church  members  out  of  stones. 
They  mistook  and  perverted  the  Abra- 
ham ic  covenant,  which  was  to  be  of 
permanent  force  in  the  church,  and 
which  now  includes,  with  believing 
parents,  their  infant  offspring.  But 
we  cannot  be  saved,  if  we  continue 
in  sin,  even  though  our  parents  be 
pious. 

10.  Andnow.  This  is  the  doctrine — 
that  the  time  had  come  for  getting  at 
the  root  of  things.  Men's  hearts 
should  be  laid  open,  and  so  they  should 
be  judged,  and  not  according  to  the 
mere  outward  appearance.  John  no- 
tifies them  of  this  new  state  of  things. 
They  were  to  be  treated  as  trees  are 

by  the  woodman. IT  Unto  the  rod. 

The  axe  laid  unto  the  root,  denotes 
that  every  thing  is  ready  now  for  cut- 
ting down  such  as  are  heartless  and 
fruitless.  That  the  trial  shall  be  of 
the  heart  and  life.  Men  cannot  hope 
any  longer  to  stand  upon  a  mere  pro- 
fession, or  external  relation,  tfr  upon 


38 


M  A.TTHEW. 


[A.  1>.  29 


therefore  every  tree\>  i\ch  bring, 
ethnot  forth  good  fruit,  is b 
hewn  down,  and  cast  into  the 
fire. 

Ill   indeed  baptize  you  with 
va'er  c  unto  repentance  :  but  He 

6Jno.l5.6.    cLu.3.16.  Ac.19.4. 

an  outward  show  of  ceremonies  and 
pretensions.  Now,  the  rule  that  is  to 
be  pressed  is  this,  "  By  their  fruits  ye 
shall  know  them."  Men  must  give 
substantial  and  actual  evidence  of* 
their  being  Christians,  or  they  will  be 
cut  down.  Nor  is  this  a  dispensa- 
tion for  mere  outward  reform — lop- 
ping off  bad  branches — putting  aside 
offensive  habits — as  the  end  to  be 
reached.  But  it  is  a  time  for  judg- 
ing of  real  character,  and  for  coming 

to  final  decisions. IT  Every  tree.    A 

man  that  lacks  piety  is  here  repre- 
sented by  the  tree  that  bears  no  good 
fruit.  Corruption  and  wickedness  are 
the  natural  fruits  of  the  human  heart 
(Mark  7.  21-23) ;  and  he  on  whom 
the  good  fruit  of  true  piety  is  not 
found,  will  be  cut  down  and  cast  into 
the  fire,  as  rotten  and  worthless  trees 
are  used  for  fire-wood.  Still  the  refer- 
ence to  Malachi's  prophecy  is  kept 
up  (Mai.  4.  1).  "  The  day  cometh 
that  shall  burn  as  an  oven ;  and  all 
the  proud,  yea,  and  all  that  do  wick- 
edly, shall  be  as  stubble :  and  the  day 
that  cometh  shall  burn  them  up,  that 
it  shall  leave  them  neither  rout  nor 
branch."  In  Luke's  narrative,  we  find 
that  this  sentiment  started  a  general 
inquiry,  "  What  shall  we  do,  then  ?" 
He  directed  them  to  honesty,  benevo- 
lence, and  mercy. 

11.  Cometh  after  me.  "The  mes- 
senger of  the  covenant,"  of  whom 
John  was  the  forerunner.  Mai,  3.  1. 
"ft  Mightier.  His  extra  preroga- 
tive and  power  are  pointed  to.  He  is 
the  Master  v/hom  John  only  seived, 
and  whose  greater  work  he  intro- 
duced. The  difference  between  the 
two  baptisms  is,  that  John's  is  out- 
ward— Christ's  inward.  John  sprin- 
kles nothing  tut  watec,  and  cannot 
reach   the  heait     The  ordinance  he 


that  cometh  after  me  is  mightier 
than  I,  whose  shoes  I  am  not 
worthy  to  bear  :  he  shall  bap- 
tize you  d  with  the  Holy  Ghost, 
and  with  fire  : 
12  Whose  fan  is  in  1  is  hand, 


uses  looks  toward  a  repentance  which 
he  cannot  impart.  Christ  shall  pour 
out  the  Holy  Ghost,  who  shall  renew 
the  heart ;  and  He  shall  come  with  fire, 
which  shall  try  and  purify  the  reins. 
Again  the  reference  is  to  Malachi. 
;'  He  shall  sit  as  a  refiner  and  purifier 
of  silver."  Mai.  3.  3.  "  He  is  like  a 
refiner's  fire,"  &c.  (3.  2).  Acts  1.  5, 
and  11.16.  And  He  shall  consume 
the  incorrigible  and  worthless — "  shall 

burn   as   an   oven."    Mai.  4.  1. 

If  Shoes.  The  shoes  or  sandals  then 
worn  were  loose  slippers,  consisting 
of  a  piece  of  wood  or  leather,  like  the 
sole  of  a  shoe,  bound  to  the  bottom  of 
the  feet  by  thongs  (called  the  latched 
Mark  1.  7),. as  a  boy's  skate  is  fas- 
tened. These  were  put  off  on  enter- 
ing the  house,  and  to  unloose  them 
was  the  most  menial  work — trouble- 
some, and  often  filthy.  John  declares 
that  he  is  not  worthy  to  do  even  this 
lowest  service  to  such  a  one  as  Christ 
(John  3.  30). 

This  cut  is  taken  from  the  Union 
Bible  Dictionary. 


12.  Whose  fan.  This  carries  ouf 
the  idea.  This  is  a  winnowing  in- 
strument (Jer.  15.  7).-  A  hand- 
scoop  by  which  the  grain  could  be  so 
Thrown  up  and  exposed  to  the  w'\nd 


A.  0.  29.  J 


CHAPTER  III. 


39 


End  he  will  thoroughly  purge  e 
his  floor,  and  gather  his  wheat 
into  the  garner ;  but  he  will 
burn  up  the  chaff  f  with  un- 
quenchable lire. 

eMal.3  2,3.   /Ps.1.4.  Mal.4.1.  Mar  9.«. 

as  to  separate  the  chaff.  Wheat  and 
chaff  were  to  be  most  strictly  sepa- 
rated. Again  the  reference  is  to  Mal- 
achi.  li  Then  shall  ye  return  and  dis- 
cern between  the  righteous  and  the 
wicked,"  &c.  (Mai.  3.  18).  "For 
behold  the  day  cometh  that  shall  burn 
as  an  oven  (Mai.  4.  1),  &e.  Thus 
He  will  thoroughly  cleanse  His  thresh- 
ing-Jioor  (Isa."2l*.  10)— that  is,  His 
church,  so  as  to  have  it  pure ;  and 
the  merely  nominal  and  hollow  pro- 
fessors should  be  sifted  out,  and  blown 
away  like  chaff  before  the  wind.  Jer. 

15.  7.    Luke  22.  31. H  His  wheat. 

The  sincere  and  true  children  of  God 
rhould  be  gathered  like  good  grain 
into  the  granary,  or  place  of  preser- 
vation. God  will  house  His  people. 
;<  They  shall  be  kept  (or  garrisoned, 
as  the  term  is)  by  the  power  of  God 
through  faith  unto  salvation"  (1  Pet. 
1.  5).  But  the  chaff— the  wicked  that 
are  mixed  with  the  good  in  the  church 
—He  shall  burn  (Isa.  5.  24)  with  in- 
extinguishable fire  'parable  of  the 
tares,  Matt.  11);  whkn,  because  it  is 
Mnqucnrhahle,  must  be  eternal.  Matt. 
25.41,46.  Mark  9.  48.  2Thess.  1.  8,9. 
See  Job  26.  "  A  fire  not  blown  (not 
to  be  blown  out),  shall  consume  him." 
"  The  ungodly  are  not  so:  but  are  like 
the  chaff  which  the  wind  driveth 
away."  Ps.1.4.  This  was  the  last  pro- 
teose of  cleansing  grain  "  thoroughly." 


13  Then  cometh  Jesus  fi  [>rn 
Galilee  to  Jordan,  unto  John,  to 
be  baptized  s  of  him. 

14  But  John  forbad  him,  say- 
ing, I  have  need  to  be  baptized 

£•  Mar.  1.9.  Lu.3.21. 


"  The  fan  doth  cause  light  chaff  to  flyaway  : 
So  shall  the  ungodly  in  God's  winnowing  day.' 
Flavel. 

The  preceding  cut  is  from  Kitto's 
Encyclopedia,  showing  the  mode  of 
using  the  fan. 

§  15.    The    Baptism  op  Jesus. —  1%. 
Jordan. 


Matt.    I        Mark. 

3.13-17.1    1.9-11. 


I        Luke. 
I  3.  21-23. 


Tohn. 


13.  Then  cometh  Jesus  from  Galilee 
We  learn  from  John  1.  28,  that  John 
the  Baptist  was  baptizing  at  Betha- 
bara,  beyond  Jordan.  This  was  a 
town  in  the  tribe  of  Reuben,  and  near 
the  Dead  Sea.  Here,  it  is  supposed, 
over  against  Jericho,  the  Jordan  was 
crossed  by  the  Israelites,  under  Joshua 
The  name  means,  "  a  place  of  pas< 
sage."  From  Galilee,  in  a  southerly 
direction,  Christ  came.  He  had  been 
at  Nazareth  till  now.  He  was  enter- 
ing His  thirtieth  year  (Luke  3.  23) 
And  here  we  have  his  submission  to 
John's  ordinance,  to  "  fulfil  all  (legal) 
righteousness."  See  Exodus  29.  4 
It  was  also  a  formal  inauguration, 
and  public  entrance  upon  His  gospeV 
offices,  as  sanctioned  by  the  law. 
John  could  introduce  Christ.  His 
office  was  that  of  a  forerunner  and 
herald.  Our  Lord  was  n,ow  at  the 
age  of  the  priests  at  their  entrance 
into  office  (Numbers  4.  3).  There  was 
an  analogy  also  in  the  personal  types. 
It  was  the  age  of  Joseph  at  his  appear- 
ing before  Pharaoh  (Gen.  41.46),  and 
the  age  of  David  when  he  began  to 
reign  (2  Sam.  5.  4).  This  was  now 
about  the  feast  of  Tabernacles,  at 
which  time  of  the  year  Chris  was 
born.  The  most  exalted  piety  will 
earnestly  seek  the  appointed  ordi- 
nances. Psalm  27.  4. 

14.  I  have  need,  fyc  John  evidently 
looked  for  Christ,  and  was  led  to  re- 
cognize Him,  before  the  baptism^  oa 


40 


MATTHEW. 


D.3TI 


of  thee,    and    comest    thou    to 
me? 

15  And  Jesus  answering,  said 
unto  him,  Sutler  it  to  be  so  now: 


His  application  for  the  ordinance. 
But  there  was  yet  a  Divine  certificate 
to  be  given,  tor  his  own  full  assurance, 
and  for  the  faith  of  ages.  In  John  1. 
31,  he  says,  A  I  knew  Him  not"  which 
refers  to  the  fact  of  their  having  been 
personally  apart — that  Christ  had  a 
long  time  come,  yet  had  not  presented 
himself,  and  was  dwelling  so  many 
years  in  Galilee,  unknown  to  the  peo- 
ple, or  even  to  John,  His  forerunner, 
as  the  Messiah — not  yet  manifested, 
but  to  be  manifested.  He  alludes  to 
the  fact,  that  His  obscurity  at  Naza- 
reth had  almost  obliterated  the  impres- 
sions of  His  miraculous  birth  and  its 
circumstances.  John  knows  Him 
now,  and  objects  to  the  request,  on  the 
ground  of  Christ's  superiority  to  him, 
and  especially  of  His  superior  office 
work.  "  If  one  of  us  is  to  be  baptized 
of  the  other,  I  am  the  one  that  needs 
to  be  baptized  of  thee."  He  knows 
him  now,  but  not  as  he  shall  know 
Him  soon  from  heaven.  John  recog- 
nized Christ's  work  as  better  than  his. 
The  gospel  baptism  is  better  than  that 
of  the  law.  The  gospel  hope  is  better 
than  that  of  Sinai. 

15.  Suffer  it.  Our  Lord  insisted, 
and  it  was  not  in  John's  right  or  pow- 
er to  refuse.  A  sense  of  personal  un- 
fitness should  never  keep  us  from  per- 
forming any  enjoined  duty.  He  who 
commands,  also  warrants  and  helps.  It 
became  them  both,  for  in  the  great  plan 
of  redemption  they  co-operated.  This 
act  was  now  required.  It  was  admit- 
ted because  of  its  propriety  in  the  view 
of  our  Lord.  He  was  not  obligated 
to  the  'aw,  but  put  himself  volunta- 
rily under  it.  He  was  "  made  of  a 
Koman,  made  under  the  law"  (Gal. 
4.  4).  Yet  He  was  no  mere  man,  but 
the  God-man.  He  submitted  to  the 
law's   requiremenst    in    His    official 

work. TT  It  becometn  vs.     It  wasde- 

wming  as  they  were  related,  ar.d  as 
they  held  their  respe  t've  offices,  thus 
to  do U  To  JuLJi.  dl  righteousness. 


lor  thus  it  becor;  eth  us  to  fulfil 
all  righteousness.     Then  he  suf- 
fered him. 
16  And  Jesus,    when  he   was 

That  is,  to  comply  with  all  the  legn. 
ceremonial  requfrements.  This  v/as 
the  legal  ceremony  for  induction  to  the 
priest's  office.  He  would  honour  the 
typical  ordinance,  and  submit  him- 
self to  that  appointed  institution. 
"  Jesus  Christ  was  a  minister  of  the 
circumcision."  Rom.  15.  8.  He  would 
also  consecrate  the  ordinance,  as  a  per- 
petual institution  in  the  church,  for 
the  Christian  membership,  who  are  de- 
clared to  be  "  a  royal  priesthood"  (1  Pet. 
2.  9),  and  so,  He  would  put  himself 
among  the  baptized.    Let  none  regard 

this    as    a    needless    ceremony. ■ 

HThc?i  he  suffered  him — or  allowed 
Him  to  be  baptized. 

16.  Out  of  the  water — literally,  as- 
cended from  the  water.  The  same  words 
are  used  as  in  Luke  2.  4,  "  Joseph 
went  up  from  Galike."  And  Acts  25, 
1,  "  He  ascended  from  Cccsarea  to  Je- 
rusalem." Hence  there  is  no  proof 
in  this  of  their  having  gone  the  far- 
ther into  the  water,  much  less  of 
Christ's  having  gone  under  the  water. 
We  may  readily  suppose,  that  in  thai 
hot  country,  they  even  walked  into 
the  shallow  edge  of  the  stream,  for 
the  greater  convenience  of  applying 
the  water  by  sprinkling.  So  Philip 
and   the   eunuch  went  both   into   the 

water.  Acts  8. 38. IT  And,  lo.  Christ 

prayed  at  His  baptism  (see  Luke  3. 
21),  and  possibly  it  was  for  some  open 
and  public  recognition,  such  as  this 
which    He     received    from    heaven. 

"  while  He  was  praying." IT  Tat 

heavens  were  opened  unto  him.  This 
was  given  for  His  own  assurance, 
and  personal  recognition,  whiie  it 
served  also  as  a  testimony  to  his  Di- 
vine Sonship,  and  the  acceptance  of 
His  official  work.  Ma'k  1.  11,  pre. 
sents  it  as  occurring  tc  Christ,  wills 
'.his  additional,  that  the  language  is- 
addressed  personally  to  Him,  uThou 
art  my  beloved  Son,  in  Thee  I  am 
well  plea.ed."  John  tlu  Baptist  also 
saw  the   iescent  of  the  Spirit  upon 


h  D.  30.  j 


CHAPTER  IV. 


41 


baptized,  went  up  straightway 
out  of  the  water:  and,  lo,  the 
heavens  were  opened  unto  him, 
and  he  saw  the  Spirit  of  God  h 
descending  like  a  dove,  and 
lighting  upon  him  : 

17  And,  lo,  a  voice  from  hea- 
ven, saying,  This  is  my  beloved  • 
Son,  in  whom  I  am  well  pleas- 
ed. ' 

h  Is.  11.2;  42.1;  61.1.  Jno.3.34.  i  Ps.2.7.  Lu.9.35. 
Ep.1.6.  2Pe.l.l7. 


Him.  John  1.  32.  Christ  sets  us  an 
example  of  prayer,  and  the  splendid 

answer    is    our  encouragement. 

ff  The  Spirit  of  God.  The  Ho!v  Ghost. 
Third  Person  of  the  Blessed  Trinity. 
This  was  His  special  anointing  by 
the  Spirit,  for  the  Messianic  offices 
(Isaiah  61.  1).  Here  the  symbol  and 
its  signification  met.  The  descent 
upon  Him  was  l-m  a  bodily  shape  like 
a  dove"  (Luke  3.  22),  so  that  John 
could  be  witness  to  it,  and  have  his 
confidence  assured  by  this  most  re- 
markable phenomenon.  Note  the 
personality  of  the  Holy  Ghost.  Christ 
saw  the  Spirit  descending.  The  voice 
of  God  the  Father  out  of  heaven 
was  doubtless  heard  by  all,  as  a 
public  testimony  (See  John  12.  28- 
30).  This  formula  of  recognition 
was  repeated  when  Christ  was  trans- 
figured. Matt.  17.  5.  Luke  9.  35,  36. 
2  Pet.  1.  17.  It  was  an  open  declara- 
tion of  Christ's  being  the  Messiah 
predicted,  and  that  He  was  accepted  in 
heaven  as  Mediator.  Thus,  at  the 
opening  of  His  public  work,  a  public 
exhibition  is  given  of  the  adorable 
Trinity.  The  Father  speaks — the 
Son  is  baptized — the  Holy  Ghost 
alights  upon  Him.  The  Father  is 
here  declared  as  fully  satisfied  with 
Christ's  official  work  of  mediation  for 
sinners.  Observe,  "  In  him,"  not  in 
us-~in  the  Saviour,  not  in  the  sinner 
—God  is  well  pleased.  Observe, 
Christ's  atoning  office,  and  the  Spir- 
it's quickening,  rer.ewinsr  work,  go 
mgether.  '•'  H  shall  japtii  i  you  with 
Vhe  Holy  Ghost." 

4* 


CHAPTER  IV. 

THEN  was  Jesus  led  up  of  I 
the  Spirit  into  the  wilder- 
ness, to  be  k  tempted  of  the 
devil. 

2  And  when  he  had  fasted 
forty  days  and  forty  nights,  he 
was  afterward  an  hungered. 

3  And  when  the  tempter  came 
to  him,  he  said,  If  thou  be  the 

J  1  Ki.18.12.  Ez.ll.1,24.  Ac.8.39.  k  Mar.i.U 
Lu.4.l. 


CHAPTER  IV. 

§  16.  The  Temptation  of  Christ.— 
Desert  of  Judea. 
Matt.  I  Mark.  I  Luke,  i  John. 
4.1-11.  1  1.12,13.!  4.  1-13.  I 
1.  Jesus,  after  thus  being  openly 
acknowledged  and  inducted,  both  per- 
sonally and  officially,  at  His  baptism, 
enters  at  once  upon  His  work,  and  en- 
ters into  temptation.  He  was  "  lea 
iip  by  the  Spirit"  (i.  e.,  the  Holy 
Ghost),  which  shows  that  this  whohj 
transaction  was  founded  in  the  plan 
of  Go«4.  He  "  was  full  of  the  Holy 
Ghost"  (Luke  4.  1).  who  had  minis- 
tered so  prominently  at  His  concep- 
tion and  baptism,  and  had  just  appear- 
ed descending  on  Him.  And  as  "  for 
this  purpose  the  Son  of  God  was  man- 
ifested, that  He  might  destroy  the 
works   of  the   devil"  (1  John  '3.  8), 

the  conflict   opens  at  once. tf  Led 

up.  This  term  is  the  same  used  in 
Luke  4.  5,  of  the  tempter's  agen- 
cy. This  temptation  was  an  act 
of  Christ's  sacrificial  work,  "  Who, 
through  the  eternal  Spirit,. orfered  him 
self  without  spot  to  God."  Heb.  9. 14 

IT  To  be  tempted.    Not  as  "  a  nran 

is  tempted  when  he  is  drawn  away  ol 
his  own  lust  and  enticed"  (James  1 
14),  but  to  be  tried,  proved,  and  espe- 
cially here  to  be  assaulted  with  most 
malignant  efioi^s  to  seduce  Him  to 
evil.  This  was  done  by  the  drvil— 
the  adve\sarv,  accuser,  and  enemy  of 
mankind.  He  is  a  real  person,  and 
not  mere? van  influe-nce.  Heiscahed 
His  Old  Serpent  (Rev,  12.  0^ ;  Saiau 


42 


MATTHEW. 


[A   D.  30 


Son  of  Go«  ,  command  hat  uiese 
stones  be  m;#de  bread 


(Job  1.  6-12);  Beelzebub  (Matt.  12. 
24)  ;  Tne  Prince  of  the  power  of  the 
air  (Ephes.  2.  2).  He  is  the  leader 
ei  the  legions  of  fallen  angels,  and  of 
the  wicked  spirits  in  hell  (Rev.  12.  9. 
and  20.  10).  He  tempts  men  by  sug- 
gesting evil  thoughts,  or  stirring  up 
evil  desires  through  the  senses  (as  our 
first  parents,  Gen.  3) — the  children  of 
disobedience  (Ephes.  2.  2)— and  Da- 
vid to  number  the  people  (1  Chron.  21. 
1).  Or  by  instigating  to  vicked  acts, 
as  Judas  (Luke  22.  3) — Ananias  {Ads 
5.  3).  Or  by  deceiving  (Rev.  12.  9). 
See  1  Pet.  5.  8.  Our  depraved  nature 
aids  him  in  his  temptation.  We  fall 
in,  naturally,  with  his  schemes,  and 
yield  to  the  motives  he  urges.  He 
gets  an  advantage  of  us  if  we  are  not 
constantly  on  the  watch  against  his 
devices  (2  Cor.  2  11).  Hence,  in  the 
Scripture,  we  are  charged  to  "  watch 
and  pray,  that  we  enter  not  into  temp- 
tation," and  to  "  resist  the  devil"  ( 1  Pet. 
5.  9),  with  the  promise.  !hat  so  doing, 
"  he  shall  flee  from  us"  (James  4.  7). 
Christ  was  tempted,  so  as  "  to  be  able 
to  succour  them  that  are  tempted" 
(Heb.  2.  18).  As  the  first  Adam  had 
been  tempted,  and  had  fallen,  the  sec- 
ond Adam  enters  (by  the  Divine  plan) 
into  temptation,  to  show  His  stead- 
fastness and  superiority  to  the  first' 
Adam.  'He  was  tempted  in  all 
points,  like  as  we  are,  vet  without 
sin."  See  Heb.  2.  18  and  4.  15. 

2.  Fasied.  Abstained  from  food. 
There  was  a  fast  required  by  the  Mo- 
saic law,  on  the  great  day  of  annual 
atonement  (Levit.  23.  27,  29").  This 
exercise  of  fasting  seems  always  to 
have  retained  some  prominence  (Acts 
27.  9).  There  were  also  private  fasts, 
though  the  law  did  not  require  them. 
After  the  exile,  fasts  became  very  fre- 
quent, as  a  regular  part  of  the  current 
religious  worship.  Fasts  were  regard- 
ed as  a  useful  exercise,  to  prepare  the 
mind  for  special  religious  impres- 
sions (Dan.  10  2,  sq.  Matt.  27.  21. 
4cts  13.  3j  14.  23).     Fron  one  day 


4  But  he  answered  and  said, 
It  is  written, '  Man  shall  not  live 

l  De.8.3. 


to  forty  days  had  been  observed  ;  but 
the  last  period,  with  a  special  sanc- 
tity, in  reference  to  certain  events  in 
Jewish  history.  Thus  Moses  fasted 
on  the  Mount  (Exod.  34.  28,  Deut.  9. 
9,  18);  and  Elijah  (1  Kings  19.  8). 
Yet  it  was  greatly  abused  in  the  pro- 
phet's day  (isa.  58.  4),  and  by  the 
Pharisees  in  our  Saviour's  time  (Matt. 
6.  16).  It  may  be  abused  by  its  ex- 
cesses, in  weakening  the  flesh — by 
making  a  virtue  or  merit  of  the  exer- 
cise— and  by  mistaking  the  outward 
humiliation  for  the  inward  mortifica- 
tion before  God.  Our  Lord  seems  to 
have  abstained  utterly  from  food,  as 
Luke  declares  expressly,  that  "  He  did 
eat  nothing  (Luke  4.  2).  This  was 
part  of  Christ's  humiliation — Being 
found  in  fashion  as  a  man,  He  hum- 
bled himself  even  beneath  the  com- 
mon lot  of  men.  It  was  also  part  of 
His  induction  to  office — "  A  prophet 
like  unto  Moses."  And  He  submit 
ted  to  our  personal  woes  as  part  of 
His  mediatorial  work — "  Himself 
took  our  infirmities  and  bare  our  sick- 
nesses." Matt.  8. 17.  The  first  Adam 
jell  by  eating — Christ  begins  by  fast- 
i  ns  • 

3.  Satan  is  here  called  the  tempter^ 
as  his  business  was  temptation ;  and 
by  this  work  he  is  known  among  men. 
So  he  assaulted  the  first  Adam  (Gen. 
3).  Hence  we  may  know  that  so- 
licitations to  evit  are  always  of  the 
devil.  Observe,  he  suits  himself  to 
our  circumstances,  and  we  need  al- 
ways to  be  on  our  guard.  We  should 
specially  fear  his  suggestions  when 
he  pretends  friendship,  and  offers  his 
plans  for  our  help.  We  should  pray 
not  to  be  led  into  temptation,  because 
we  are  not  yd  delivered  from  evil.  As 
to  the  temptation  of  Christ,  we  are  to 
remem  ^er  that  it  was  by  the  Divine 
plan  for  His  official  work,  and  that 
He  was  "  led  by  the   Spirit  into   the 

wilderness"  with  this  in  view. tf  1/ 

thou  be  the  Son  of  God.     He  had  jusl 
been  proclaimed"  the  Son  of  God  ty  a 


A.  D.  30.] 


CHAPTER  IV. 


43 


by  bread  alone,  but  by  every 
word  that  proceedeth  out  of  the 
mouth  of  God. 

5  Then  the   devil  takeih  him 
up  into  the  ho.y  city,  m  and  set- 

WiNe.11.1.  c.27.53. 


voice  from  heaven.  It  was  a  funda- 
mental point,  involving  a  recognition 
of  His  person  and  work,  and  the  ac- 
ceptance of  His  offices  in  heaven. 
Wherefore  Satan  joins  issue  upon 
this.  Observe,  this  point  of  Christ's 
true  and  proper  Divinity  involves 
the  whole  Christian  religion.  Satan 
and  all  Christ's  enemies  will  princi- 
pally contest  this.  They  who  deny 
that  Christ  is  God.  must  repudiate  all 
His  claims,  as  did  the  Jews. %  Com- 
mand. The  devil  acknowledges  that 
He  who  is  the  Son  of  God  must  be 
omnipotent — God  himself.  If  thou  be — 
command.  This  was  a  temptation  to 
Christ,  only  as  an  assault,  from  the 
devil — not  as  an  attraction  in  itself. 
It  challenged  Him  to  distrust  the  plan 
and  promise  of  the  Father.  The  act 
would  have  been  wrong,  as  it  was  pro- 
posed and  understood,  viz.,  to  break 
through  the  Divine  plan. 

4.  But  he  answered.  This  is  quoted 
from  Deut.  8.  3.  These  are  the  words 
of  Moses,  spoken  of  the  manna,  which 
was  furnished  Israel  when  a  hun- 
gered in  the  wilderness,  and  which 
was  so  extraordinarily  supplied.  This 
was  sent  to  show,  that  beyond  all 
common  resources,  God  has  bound- 
less means  of  providence,  and  that 
He  is  to  be  lived  upon,  in  His  word  of 
promise  and  in  His  work  of  power  and 
grace,  "lam  that  bread."  John  6.  Give 
us  day  by  day  the  bread  which  every 
day  requires.  Only  they  know  how 
to  live,  who  live  upon  God's  covenant. 
He  gives  himself  to  us  for  a  portion. 
'*  I  am  the  Lord  thy  God."  Tempta- 
tion often  assaults  us  through  the  ap- 
petites, and  appeals  to  us  on  the  ground 
of  necessity.  But  al  ways  is  it  to  be  re- 
Mfcted  by  the  express  word  of  Scripture. 

F).  Takeih  Him  up.  Not  against 
His  will,  ior  the  word  has  no  such 
meaning,      The»e    Mas    a    personal 


teth  him  en  a  pir.nacle  oi  fhe 
temple, 
6  And  saith  unto  him,  If  tho** 
be  the  Son  of  God,  cast  thyself 
down :    for  it  is   written,  n  He 

nPs.9i.ii.i2.  , 


agency  of  the  devil ;  and  Christ, 
though  led  to  the  holy  city,  was  not 
led  into  sin.  Christ  submitted  to  this 
as  He  submitted  to  death.  The  city 
of  Jerusalem  was  called  the  holy  city, 
as  it  was  the  seat  of  the  Jewish  reli- 
gion ;  and  "  holy"  in  the  ceremonial 
sense  of  being  set  apart  for  a  sacred 
use.  The  inscription  on  their  coins 
was,  "  Jerusalem  the  holy. IT  Pin- 
nacle (or  wing)  of  the  temple.  Thi 
temple  was  that  immense  building  on 
the  top  of  Mount  Moriah,  which  had 
been  rebuilt  and  adorned  till  it  rivalled 
that  of  Solomon  on  the  same  site. 
This  wing  was  probably  the  project- 
ing tower,  called  the  king's  portico, 
which,  says  Josephus  (lib.  xv.,  ch.  2, 
\»  5),  "  was  one  of  the  most  remarka- 
ble works  ever  seen  under  the  sun. 
For,  whereas,  the  valley  (of  Jehosha- 
phat  or  Cedron)  was  so  deep  and  pre- 
cipitous that  one  could  not  bear  to  look 
down  it,  on  the  very  edge  of  this 
precipice  Herod  raised  the  immense 
height  of  this  lower,  so  that  if  any 
one  from  the  peak  of  this  roof  should 
look  down  through  both  these  depths 
at  once,  he  would  be  seized  with  diz- 
ziness," &c.  This  was  some  seven 
hundred  feet  in  height.  (See  Union 
Bib.  Dictionary,  and  Plate  of  AncieLt 
Jerusalem.) 

6.  From  this  height  Christ  was 
challenged  by  Satan  to  cast  himself 
down;  and  now  the  challenge  was 
based  upon  Scripture.  It  is  lound  in 
Psalm  91.  11,  12.  It  was  an  attack 
upon  Christ  on  the  Scripfairol  ground, 
where  He  had  just  resisted  the  tempt- 
er. It  was  a  challenge  to  presump- 
tion, as  before  it  had  been  to  distrust 
This  passage  is  a  promise  to  the 
righteous,  of  God's  providential  care 
extending  to  all  their  steps  (Ps.  l»l.  1  i. 
Satan  now  dares  the  Saviour  to  test 
the  truth  of  that  promise,  and  as  He 


44 


MATTHEW. 


[A.  I).  3G 


shall  give  his  angels  charge  con- 
cerning thee  :  and  in  their  hands 
they  shall  bear  thee  up,  lest  at 
any  time  thou  dash  thy  foot 
against  a  stone. 

7  Jesus  said  unto  him,  It  is 
written  again,  Thou  °  shalt  not 
tempt  the  Lord  thy  God. 

8  Again,  the  devil  taketh  him 
up  into  an  exceeding  high  moun- 
tain, and  sheweth  him  all  the 

P  De.6.16. 


had  just  expressed  His  implicit  confi- 
dence in  God's  word  to  this  effect,  to 
give  a  signal  proof  of  it  now.  And 
again  observe,  he  dares  Him  to  prove 
His  divinity.  But  God's  promises  are 
not  to  the  presumptuous ;  nor  will  they 
encourage  presumption.  As  Christ 
here  encounters  temptation  for  His 
people,  so  He  sets  a  pattern  of  resist- 
ance, and  draws  for  them  the  lessons 
which  are  to  strve  thejn  in  all  their 
life.  The  angels  have  doubtless  many- 
services  of  protection  and  deliverance 
to  perform  lor  the  righteous.  They 
are  the  pure,  unfallen  spirits  in  hea- 
ven. See  the  case  of  Daniel  (3.  28) ; 
of  Peter  (Acts  5.  19). 

7.  It  is  written  again.  Christ  re- 
plies by  another  quotation  of  Scrip- 
ture (Deut.  6.  16).  To  tempt  means 
to  try — to  dare.  Thou  shalt  not  pro- 
voke God  by  a  vain  foolhardiness, 
and  by  putting  His  promises  to  a  rash 
and  daring  test.  This  is  vastly  dif- 
ferent from  an  humble  trust. 

8.  An  exceeding  high  mountain. 
This  is  Chrif-t's  next  position  in  the 
assault  of  Satan.  There  were  lofty 
peaks,  as  Nebo  (Deut.  34. 1-3),  which 
commanded  a  most  extensive  view. 
And  here  the  suggestion  was  made  to 
Him  of  universal,  temporal  power. 
14  All  the  kingdoms  of  the  world" 
could  not  have  b*jen  seen  with  the 
natural  eye — even  the  kingdoms  of 
Palestine — "in  a  moment  of  time"  (as 
Luke  has  it),  even  if  a  point  of  obser- 
vation could  have  been  found.  Nor 
could  even  the  widest  view  from  any 
kuowu  peak  have  been  surveyed  so 


kingdoms  of  the  woild,  and  ths 
glory  of  them; 

9  And  saith  unto  him,  All 
these  things  will  I  give  thee,  t 
thou  wilt  fall  down  and  wor- 
ship me. 

10  Then  saith  Jesus  unto  him, 
Get  thee  hence,  Satan ;  for  it  is 
written,  Thou  p  shalt  worship 
the  Lord  thy  God,  and  him 
only  shalt  thou  serve. 

pDe.6.13.  lSa.7.3. 


instantaneously.  The  temptation  lay 
in  the  foul,  suggestion,  which  Christ  so 
instantly  repelled.  The  glory  of  the 
kingdoms  (their  wealth,  and  pride, 
and  power)  was  shown  Him.  It  was 
most  likely,  when  He  was  on  some 
such  commanding  summit,  with  vast 
worldly  greatness  lying  in  the  view, 
that  this  suggestion  of  the  adversary 
was  made.  It  implied  no  sin  in  Christ, 
and  it  led  to  none.  Christ  had  not 
where  to  lay  His  head. 

9.  Will  I  give  thee.  Satan  claimed 
all  earthly  glory  as  his  (Luke  4.  6),  to 
keep  or  to  give  away,  and  as  given  to 
him.  Though  Satan  is  "  the  prince 
of  this  world,"  as  having  a  temporary 
dominion  here,  and  having  many  sub- 
jects, yet  the  kingdoms  belong  to 
Christ  (Ps.  22.  28),  "  and  he  is  the 
Governor  among  the  nations."  "  All 
power  is  given  unto  Him  in  heaven 
and  on  earth."  Satan's  promises  art 
impious  delusions.  "  He  is  a  liar, 
and  the  father  of  it"  (John  8.  44). 

10.  Christ  again  resists,  with  the 
Scripture.  He  shows  from  the  law 
(Deut.  6.  13 ;  10.  20),  that  as  a  man 
He  could  not  warrantably  worship 
any  but  God  himself,  because  there 
was  no  other  proper  object  of  religious 
worship,  and  no  man  can  serve  two 
masters  (Matt.  6.  24).  The  first  eom- 
mandmer.t  involves  the  whole  law. 
Even  devil-wt  rship  is  here  proposed 
to  Christ  by  offers  of  the  world ! 
Even  the  best  on  earth  may  be  assailed 
by  the  most  horrible  temptations. 
And  worldly  offers  often  involve  sucn 
horrid  things.     Yet   Satan  succeeds 


A..  D.  SO.  J 


CHAPTER  IV. 


45 


11  Then  the  devil  leaveth  him, 
and  behold,  angels  '*  came  and 
ministered  unto  him. 

gHe.l.6,14. 


with  men  in  these.  But  "  whosoever 
will  be  a  friend  of  the  world  is  the 
enemy  of  God."  We  should  repel 
♦hem  at  once,  on  the  authority  of  the 
Most  High,  and  with  "  the  sword  of 
the  Spirit,  which  is  the  Word  of  God" 
(Ephes.  6.  17). 

II.  Leaveth  Him.  Luke  adds,  "for 
a  season"  (ch.  4.  13).  There  was  a 
victory.  But  it  did  not  annihilate 
Satan,  or  chain  him  down  as  yet. 
Only  God's  covenant  preserves  the 
Christian  from  the  worst  effects  of  Sa- 
tan's rage  and  malice,  and  He  will 
Dot  suffer  them  to  be  tempted  above 
what  thev  are  able  to  bear.  1  Cor.  10. 
13.  2  Pet.  2.  9.   John  10.  28,  29.    Ob- 


12  Now  when  Jesus  ha.l  heard 
that  John  was  '  cast  into  prison, 
he  departed  into  Galilee  : 


1  Or,  delivered  up. 


serve  the  condescension  of  Christ  to 
be  tempted  for  us.  The  holiest  on 
earth  may  fall  into  temptation,  vs.  1. 
Resistance  has  a  promise  of  success, 
now,  by  virtue  of  Christ's  triumph. 
Heb.  2.  17,  18 ;  4.  15,  16.  We  may 
expect  repeated  assaults  and  buifet- 
ings.  They  were  thrice  repeated  here, 
and  then,  the  devil  departed  only  for 
a  season.  Those  especially  who  have 
had  tokens  of  acceptance  from  above, 
may  expect  the  adversary,  vs.  1-2. 
There  is,  in  the  Scripture,  a  direction 
and  reply  for  every  form  of  Satan's 
attack  (vs.  4,  7,  and  10),  and  tne  Word 
of  God  is  the  sword  of  the  Spirit, 
vs.  11. 


§  17.  Preface  to  John's  Gospel 

§  18.  Testimony  of  John  the  Baptist  to  Je- 
sus.— Bethabara,  or  Bethany,  beyond 

Jordan 

Jesus  yains  Disciples. —  The  Jordan — 

Galilee 

The  Marriage  at  Cana  of  Galilee.  .  . 


19. 


§20 


PART  III. 

Oir  Lord's  first  Passover,  and  the  sub- 
sequent transactions  until  the  second. 

Time.    One  year. 

§  21.  At  the  Passover  Jesus  drives  the  tra- 
ders out  of  the  temple. — Jerusalem. 

§  22.  Our  Lord's  Discourse  vith  Nicode- 
mus. — Jerusalem 

§  23.  Jesus  remains  in  Judea  and  baptizes. 
Further  testimony  of  John  the  Bap- 
tist  


1  24.  John's  Imprisonment  and 
Christ's  Departure  into 
Galilee 


Matt 


4.  12 


.  6. 17-2013. 19-  20 
4.14 


Luke. 


John 

1. 1-18 


1.19-34 


1. 35-52 
2. 1-12 


2. 13-- 26 
3. 1-21 


3.  22-36 


4. 1-3 


12.  John's  imprisonment  is  a  leading 
event  in  this  part  of  the  history.  It 
gives,  row,  the  avowed  occasion  for 


This  verse  connects  these  two  minis^ 
tries,  anc.  shows  their  relation.  It 
marks  a   period    in  the  history.     A\ 


Christ't  commencing  his  public  work,  j  this  impcrtant  juncture,  and  in  order 


46 


MATTHEW. 


18  And  leaving  Nazareth,  he 
came  and  dwelt  in  Capernaum, 
which  is  upon  the  sea-coast,  in 


to  keep  the  harmony  of  the  subsequent 
events  more  clearly  in  view,  we  refer 
here  to  Parts  III.  and  IV.  of  the  "  Sy- 
nopsis." The  particulars  of  the  Har- 
mony, as  they  occur  in  the  Notes, 
should  be  compared  with  this  table. 
These  memoirs  of  our  Lord  are  given 
by  Matthew  with  little  regard  to  their 
order  in  the  narrative.  Hence  these 
Parts  (III.  and  IV.)  will  need  the 
closer  attention. 

Note. —  When  a  passage  is  to  be 
commented  on  /hat  has  already  been 
passed  in  the  Harmony,  the  caption  will 
tc  put  in  brackets. — Set  §  26,  p.  47. 


[A.  P.  d\ 

Zabulon    ai  d 


the   borders    of 
Nephthalim  : 
14  That  it  might  be  fulfilled 


The  important  point  of  order  here  to 
be  noted  is,  that  Christ's  preaching  ap- 
pears as  depending  on  the  cessation 
of  that  of  John.  This  was  John  the 
Baptist,  as  distinguished  from  John 
the  Evangelist.  For  an  aocount  <.  f 
his  imprisonment,  see  ch.  14.  3-5. 
Mark  6.  17-19.  John  had  reproved 
Herod  for  marrying  his  brother  Phil- 
ip's wife ;  to  do  which,  he  had  put 
away  his  own  wife,  and  Herodias 
had  put  away  her  own  husband.  See 
Mark  10. 12.  As  John  decreased  Christ 
increased.  The  kingdom  of  this  Her- 
od (Antipas)  was  Galilee  and  Perea. 


§25. 


§26. 
§27. 


Our  Lord's  Discourse  with  the  Sa- 
maritan woman.  Many  of  the  Sa- 
maritans believe  #n  Him. — Shec/iem 
or  Neapolis 

Jesus  teaches  publicly  in  Galilee.  .  . 

Jesus  again  at  Cana,  where  he  heals 
the  son  of  a  nobleman  lying  ill  at 
Capernaum. —  Cana  of  Galilee.    .  . 


$  28.  Jesus  at  Nazareth.     He  is  rejected-, 

AND    DWELLS    AT    CaPERNALM 4.13-16 


Matt. 


4.17 


Mark.       Lul*.        John. 


1.14, 15 


4.14, 15 


4.16-31 


4. 4-42 
4. 43-45 


4.46-54 


13.  The  intermediate  passages  show 
Christ's  work  of  teaching  and  bapti- 
zing in  Judea.  Hearing  of  John's 
imprisonment,  He  departed  thence 
into  Galilee,  where  He  had  formerly 
resided,  and  whence  He  had  come  to 
be  baptized  by  John  (ch.  3.  13).  In 
John  4.  1-3  a  further  reason  for  this 
•movement  is  given,  connected  with 
John's  work.  It  was  the  rumor 
among  the  Phariseesof  His  works,  that 
fed  Him  to  retire.  He  had  done  suf- 
ficiency for  the  time,  and  He  would 
not  prematurely  excite  their  fears  and 

malice. IT  Nazareth.     Hither   He 

first  came,  and  here  He  preached. 
This  was  the  place  "  where  He  had 
been  brought  up."  His  country- 
men disliked  his  doctrine  of  distin- 
guishing grace,  and  would  not  receive 
His  message,  but  cast  Him  out  (Luke 
4.  14-30).     It  is  more  natural  to  rev^ct 


Christ  and  His  doctrines  of  grace, 
than  it  is  to  love  our  own  flesh  and 
blood — "  for  neither  did  His  brethren 
believe  in  Him."  John  7.  5. IT  Ca- 
pernaum, i.  e.,  "  the  town  of  consola- 
tion," was  situated  near  the  N.  W. 
corner  of  the  Sea  of  Gennesareth,  or 
Galilee  (John  6.  17),  in  the  confines 
of  the  tribes  of  Zabulon  and  Neph- 
thalim, in  the  neighbourhood  of  Beth- 
saida,  not  far  from  the  junction  of  the 
river  Jordan  with  the  sea.  It  lay 
N.  E.  from  Nazareth.  Zabulon  and 
Nephthalim  were  adjacent  tribes, 
composing  a  part  of  Galilee.  (See 
Gen.  49.  13.  Joshua  19.  20.  32.  And 
see  Map.)  Capernaum  was  in  the 
borders  or  near  the  boundary  of  these 
lands.  Here  he  dwelt,  pussing  here 
most  of  the  three  years  a^d  ever  of 
His  public  ministry. 

14-16.    This  Dirphecy,  which  waf 


H  D.  31.] 


CHAPTER  IV. 


41 


which  was  spoken  by  Esaias  the  |    10  The  people  which   sat   in 

prophet,  r  saying,  darkness  s  saw  great  light:  and 

15  The  land  of  Zabnlon,  and  ;  to  them  which  sat  in  the  region 

the  land  of  Nephthalim,  by  the  |  and   shadow   of  death,   light  is 


wa/  of  the  sea,  beyond  Jordan, 
Galilee  of  the  Gentiles; 

r  Is.9.i,2. 

thus  fulfilled,  is  found  in  Isaiah  9. 1 ,  2. 
The  sense  of  the  passage  is,  that  the 
land  which  in  the  former  time  He  de- 
based—the land  of  Zabulon  and  the 
land  of  Nephthalim — the  maiitime 
district — the  country  adjacent  to  the 
gea,  and  beyond  the  Jordan  (or  around 
its  head),  called  "  Galilee  of  the  Gen- 
tiles"—this  land  he  shall  make,  or 
hath  made  glorious.  This  was  the 
district  which  first  suffered  in  the  As- 
syrian invasion.  This  district,  or 
Cpper  Galilee,  was  bounded  N.  by- 
Mount  Lebanon  and  the  countries  of 
Tyre  and  Sidon,  "VV.  by  the  Mediter- 
ranean Sea,  E.  by  Abilene,  Ithurea, 
and  Decapolis,  and  S.  by  Lower  Gal- 
ilee. It  was  called  Galilee  of  the  Gen- 
)iles  (or  the  nations),  from  its  having 
a  more  mixed  population — less  purely 
Jewish  khan  the  others.  Csesarea 
Philippi  was  its  principal  city.  See 

1  Kings  9.  11. IF  Sat  in  darkness. 

This  expresses  spiritual  blindness  and 
"extreme  distress.  They  were  involved 
in  ignorance  of  true  religion,  most 
distressing  and  destructive,  in  which, 
if  they  continued,  they  must  perish. 
Hence  it  was  fitly  called,  the  region 
and  shadow  of  death — like  the  grave, 
a  region  where  moral  death  dwelt  and 
cast  his  dreadful  shadow.  The  coun- 
try of  Galilee  was  noted  for  a  turbu- 
lent, coarse,  rebellious,  and  benighted 
people.  See  Luke  13.  1  and  23.  6. 
The  Gospel  of  Christ  was  the  great 
light  which  had  sprung  up.  Christ 
is  «  the  true  light."  John  1. 9  and  3. 19. 
1  Pet.  2.  9.  1  John  1. 5  and  2.  8.  Hea- 
then lands — Pagan  and  Mohamme- 
dan— may  now  be  said  o  be  in  this 
condition.  Nothing  but  the  Gospel 
can  enlighten  them.  Many  of  these 
countries  are  now  open  to  receive  it. 
V(*t  multitudes  in  Christian  lands, 
who  have  the  Gospel,  are  sitting  in 
dai ktt'.iss,    And  this  is  the  condemna- 


spriu.g  up. 
17  From  that  time  Jesus  began 

8  Is. 42.6,7.  Lu.2.32. 


tion.  John  3.  19.  Christ  himself  is 
the  great  source  of  all  the  light  thai 
men  need.  John  8.  12.  "  The  Light  of. 
the  worlds  John  1.  8.  Isa.  42.  6 ;  "49.  6, 
Mai.  4.  2.  Christians  are  describe  1 
accordingly,  as  "  in  the  midst  of  a 
crooked  and  perverse  generation, 
among  whom  they  shine  (or,  shine 
ye)  as  lights  (or  light  bearers)  in  'he 
world,  holding  forth  the  word  of  lift.'' 
Phil.  2.  15.  Observe,  that  sin  anu 
misery  go  together,  and  Christ  is  the 
only  salvation.  What  a  privilege  ia 
the  light  of  the  Gospel.  See  Isa.  60.  2. 
The  most  enlightened  are  in  darkness 
until  Christ  arise  upon  their  souls. 
Only  He  who  commanded  the  light 
to  shine  out  of  darkness  can  shine  in 
our  hearts.  2  Cor.  4.  6. 

[§26.   Jesus    teaches    publicly    in 
Galilee.] 


Matt,   i       Mark.         |        Luke. 
4.  17  |    1.  14-15    I  4.  14-15 


John. 
4.  43-45 


17.  From  that  time.  This  ca.ls 
more  direct  attention  to  the  com- 
mencement of  Christ's  preaching.  It 
was  important,  as  connected  with 
John's  ceasing.  But  here  it  is,  as  yet, 
stated  only  in  general  terms.  Hence 
this  announcement  may  be  regardec 
as  coming  in  order,  properly,  befoie 
the  account  at  Nazareth  (vs.  13-1 6>„ 
Peter,  at  Cagsarea,  after  the  resurrec- 
tion, preaches  the  Gospel  as  "  that 
word  which  was  published  througn- 
out  all  Judea,  and  began  from  Galtte* 
after  tlce  baptism  which  John  preached:' 

Acts  11.  37. IT  To  preach,  is  to  pro 

claim  a  message  on  a  religious  sub- 
ject   (as,    "  preaching    the    Gospel,'* 
Luke  9.  6).   Christ  usually  went  about 
from  place  to  place,  preaching  in  their 
I  houses  of  worship.  Luke  4.  15.    Mfck 
|  4.  15.  '  An  i  He  taught  in  their  t>yna- 
I  gogues.''        tl<  went  about  teachir^ 


%$ 


MATTHEW. 


[A.  D  31 


Lo  preach,  and  to  say,  Repent : l 
for  the  kingdom  of  heaven  is  at 
hand. 

18  And  Jesus  walking  by  the 
sea  of  Galilee,  saw  two  breth- 
ren, Simon  u  called  Peter,  arid 
Andrew  his  brother,  casting  a 
net  into  the  sea :  for  they  were 
fishers. 

fc.3.2:  10.7.    wJno.1.42. 


in  their  synagogues,  and  preaching 
the  gospel'  of   the  kingdom."    Matt. 

4.  23.  Mark  1.  14. IT  Repent.     He 

commanded  them  to  repent.  This  is 
to  turn  from,  former  views,  and  trusts, 
and  ways  of  wickedness,  and  embrace 
His  doctrines  and  practice.  Mark 
has  it,  "  The  time  is  fulfilled,  and  the 
kingdom  of  God  is  at  hand:  repent 
ye,  and  believe  the  gospel."  Ch.  1.  15. 
Sinners  should  repent  because.  God 
commands  it,  and  because  all  sin  is 
heinous  and  ruinous,  and  because  re- 
pentance toward  God  is  their  highest 
Interest  and  duty.  Christ  used  a  Gos- 
pel motive.  Repent,  because  the  Gos- 
pel of  the  kingdom  is  preached,  and 
free  forgiveness  is  proclaimed.  Be- 
cause this  method  of  grace,  with  its 
dispensation  of  the  Spirit,  is  here  at 
hand,  they  should  turn  to  it  from  their 
sins  and  errors.  ,  It  was  at  hand,  as 
He  was  then  announcing  it  and  set- 
ting it  up.  This  command  must  still 
be  preached  to  all,  for  God  "  now 
commandeth  all  men  every  where  to 
repent.  Acts  17.  30.  Men  are  to  be- 
lieve the  gospel ;  that  is,  they  are  to  re- 
ceive with  thankfulness  and  confi- 
dence the  glad  tidings  of  atonement 
and  pardon  by  Christ.  Faith  is  re- 
quired of  men,  not  as  a  mitigated 
task- work — not  at  all  at*  a  perform- 
ance— out  as  the  only  means  ol  receiv- 
ing the  great  salvation,  which  has 
been  freely  and  fully  provided  in 
Christ.  Repentance  is  demanded,  not 
as  a  meritorious  service,  bin  as  a 
hearty  respons«  o  this  ^  jspel  news  ; 
not  as  a  price  wnerewith  u»  obtain  the 
hope,  but   as    the  necessary    "fleeing 


19  And  he  saith  onto  them. 
Follow  me,  and  I  will  make 
youT  fishers  of  men. 

20  And  they  straightway  left1* 
their  nets,  and  followed  him. 

21  And  going  on  from  thence, 
he  saw  other  two  brethren,  » 
James  the  son  of  Zebedee,  and 
John  his  brother,  in  a  ship  with 

©Lu5.10.  lCo.9.20-22.  2C0.12.6.  w  Mar  10 
v.28-31.    *  Mar. l.l 9,20. 


for  refuge  to  lay  hold  on  t/ie  hope  set  be 
fore  us."    This  secures  a  new  life. 

§  29.  The  call  op  Simon  Peter  and 
Andrew,  and  or  James  and  John, 

WITH    THE    MIRACULOUS    DRAUGHT    OF 

fishes. — Near  Capernaum. 


Matt. 
4.  18-22 


Mark. 
1.  16  48 


Luke.      I    John. 
5.  1-11  I 


18.  The  Sea  of  Galilee.  This  shoei 
of  water  lies  near  the  sources  of  the 
Jordan,  bordering  on  Galilee.  It  is 
also  called  the  Sea  of  Chinnereth 
(Numbers  34.  11),  and  in  the  New 
Testament,  the  Sea  of  Galilee  (Matt 
4.  18),  the  Sea  of  Tiberias  (John  21 
1),  and  the  Sea  or  Lake  of  Gennesa- 
ret  or  Gennesareth  (Luke  5.  1), 
which  last  is  but  a  variation  of  the 
Hebrew  name.  Its  length  is  about 
eleven  or  twelve  miles,  and  its  breadth 
from  five  to  six.  For  the  calling  of 
the  four  apostles,  Simon  and  Andrew 
(brothers),  and  James  and  John  (broth 

ers),    see    Luke    ch.    5. IT   Si/wn 

called  Peter  (or  Cephas) — Peter  being 
the  Greek  word  for  a  stone,  and  Ce 
phas  being  the  Syriac  lor  the  same 
John  1.42.  Here  the  four  are  spoken 
of  as  called  in  the  same  connexion 
Luke  has  mentioned  only  the  two, 
without  denying  of  the  other  two.  A 
comparison  of  the  narratives  shows  a 
striking  harmony,  which  argues  for 
their  respective  veracity.  By  Mat- 
thew they  are  spoken  of  as  casting  a 
net  into  the  sea.  Luke  tells  how  [he  f 
cast  the  net  at  Christ's  bidding.  Mat- 
thew speaks  of  James  aud  John  mend' 
in?  their  nets.     Luke   tells  bow  the 


A.  D.  31.1 


CHAPTER  IV. 


49 


Zebedee  tt.eir  father,  mending  I  Galilee,  teachkg:  in  their  syna- 

iheir  nets  ;  and  he  called  them,  i  gogues,  and  preaching  the  go3- 

22  And  they  immediately  left    pel z  of  the  kingdom,  and  healing 

the  ship   and  their  father,  and    all  manner  of  sickness,  and  all 


followed  him. 
23  And  Jesus  went  about  all 

t/c.9.35.  Lu.4.15,44. 

were  broken  by  the  exceeding  draught. 
And  Luke  tells  us  that  Christ  saw 
two  skips,  ch.  5.  2,  and  that  these  pairs 
of  brothers  were  partners  (ch.  5.  7). 
It  was  not  of  chance  that  Christ  met 
these,  who  should  be  his  apostles. 
Who  can  doubt  that  the  Shepherd 
was  out  seeking  His  sheep  1 

19.  Follow  me.  This  was  the  brief 
but  significant  command  which  Christ 
commonly  gave  to  those  whom  He 
called  as  disciples.  As  they  were  en- 
gaged in  their  ordinary  business,  this 
called  them  to  accompany  Christ  at 
whatever  sacrifice,  and  to  become 
His  steadfast  followers.  They  were 
first  effectually  called  as  disciples, 
and  then  made  apostles  (Mark  3. 
13-19).  See  {)  40,  p.  52.  They  became, 
by  His  appointment,  fishers  of  men, 
as  it  was  their  business  to  preach  the 
gospel,  and  to  win  souls  to  Christ. 
(See  Jer.  16.  16.)  "  Thou  shalt  catch 
men ;"  Luke  5.  10 ;  that  is,  "  draw 
men  over  to  the  gospel."  Christ's 
ministers  must  first  be  Christians. 
The  office  has  no  such  virtue  as  can 
dispense  with  piety. 

20.  Thev  complied  straightway — 
immediately.  See  Ps.  119.60.  Their 
nets  were  their  means  of  livelihood. 
This  was  an  effectual  calling.  And  we 
are  to  learn  from  their  promptitude,  to 
iollow  instantly  atChrist'scall, whether 
it  be  to  the  great  duty  of  re'pentance, 
or  to  any  particular  work.  "We  are 
required  to  leave  all  and  follow  Christ. 
That  is,  to  let  nothing  keep  us  back 
from  Christ,  or  divert  our  interest 
from  Him.  And  we  ar^  to  follow 
His  direction  in  all  duty,  and  His 
flan  of  salvation  by  grace  alone,  and 
ilis  holy  example  in  all  things. 

21.  John  his  brother.    This  was  "the 

bc.cved  disciple." 51  With  Zebedee 

ltie\r  father.     On  comparing  this  verse 


manner  of  disease  a  among  the 
people. 

zc.24.14.  Mar.l  14.    aPs.!03.a  c.8.16,17. 


with  ch.  8.  21 ,  ch.  20.  20,  and  ch.  26. 55, 
it  is  inferred  that  there  is  an  undesigned 
coincidence,  which  attests  the  veracity 
of  the  evangelist.  Now  Zebedee  is 
aiive;  but  the  next  passage  quoted 
shows  that  one  of  the  disciples  (lew  as 
yet)  had  lost  his  father,  and  wished 
to  bury  him ;  and  the  next  passage? 
cited  speak  of"  the  mother  of  Z.bedce'i 
children"  showing  incidentally  tha* 
the  father  had  died. — See  Bunt's  Ve- 
racity. 

22.  Left  the  ship  and  their  foiheit 
Luke  has  it.  "When  fhey  hadbrough, 
their  ships  to  land"  (ch.  5.  11> 
Christ's  call  is  superior  to  that  ot 
business,  and  His  authority  is  highe] 
even  than  that  of  a  parent.  We  must 
obey  3od  rather  than  men.  We  are 
even  promised  rewards,  here  and 
hereafter,  for  such  a  forsaking  ol 
friends  and  possessions,  where  this  is 
the  only  choice.  Matt.  19.  29.  This 
is  not  to  induce  disobedience  in  chil- 
dren,or  to  encourage  disrespect  to  pa- 
rents. A  needless  and  headstrong 
resistance  of  parental  authority,  even 
in  religious  things,  is  to  be  condemned. 
Yet  it  will  sometimes  be  the  eifect  of 
true  religion  in  a  family  to  sepatate 
the  membership.  In  Malt.  10.35  it  is 
declared  by  Christ,  as  a  foreseen  re- 
salt  of  His  work,  that  He  has  come 
11  to  set  a  man  at  variance  against 
his  father."  &c.  Where  there  is  no 
way  left,  but  either  to  forsake  pa 
rents  or  to  forsake  Christ,  we  are  to 
part  with  father  ana  mother  rather 
than  with  the  Saviour.  It  is  not 
often,  in  a  Christian  land,  that  chil- 
dren, who  act  kindly  and  discreetly  in 
following  Christ,  are  driven  to  for- 
sake their  parents  for  Him.  They 
should  seek  to  show  the  excellence  oi 
their  religion,  and  win  their  jarenu 
to  the  Saviour. 


50 


MATTHEW. 


[A.  D  31 


24  A  nd  his  faine  went  through- 
out all  Syria  :  and  they  brought 


unto  him   all  sick  people   thai 
were  taken  with  divers  diseases 


§  30.  The  healing  of  a  demoniac  in  the 
Synagogue. — Capernaum 

§  31.  The  healing  of  Peter's  wife's  mother, 
and  many  others. —  Capernaum.  . 


§  32    Jesus,  with  his  Disciples,   goes  from 

Capernaum  throughout  Galilee.  .    4.23-2511.35-39  4.42-44 


3.14-17 


Mark. 
1.21-28 
1.29-34 


Li'ke. 
4.31-37 
4.32  -11 


23.  This  was  a  second  circuit  in 
Galilee.  The  third  is  recorded,  Matt. 
9.  35.  The  day  alter  healing  Peter's 
wile's  mother  (§  31),  He  went  out  to  a 
retired  place  lor  prayer.  Mark  1.  35. 

■ IT  Synagogue,  is  so  called  from  a 

Greek  word,  sunagoge,  meaning  an 
assembly.  Our  word  "church"  has,  in 
the  Greek,  a  similar  derivation  from 
a  word  meaning  to  call  out  from,  and 
Bo  to  gather  into  a  body,  a  separate 
ccmmunity.  This  place  of  worship, 
in  our  Saviour's  time,  was  not  of  any 
(recent  establishment  among  the  Jews. 
Little  is  said  about  synagogues  in  the 
Old  Testament.  There  were  "  high 
places,"  spoken  of  commendably,  as 
I  Sam.  9. 19,  and  10.  5,  13, 1  Kings'  3.  4, 
&c,  which  may  have  been  the  syna- 
gogues. The  temple  was  the  exclu- 
sive place  for  sacrificing.  But  for 
keeping  the  Sabbath  as  a  day  of  holy 
convocation  (Psalm  26. 12  and  68. 26), 
in  different  communities,  and  lor  cele- 
brating tnose  solemnities  obligatory, 
besides  the  three  festivals  at  Jerusa- 
lem, must  there  not  have  been  syna- 
gogues— places  of  worship — else  must 
they  not  have  lost  the  law,  the  Sab- 
bath, and  their  religion  1  In  the  syna- 
gogue service,  the  Old  Testament  was 
read  and  expounded,  and  prayer  was 
offered.  Tlie  books  of  Moses,  and 
part  of  the  prophetic  books,  were  sys- 
tematically read  through  each  year. 
These  were  the  parish  churches  in 
oar  Saviour's  lime.  Christ  found 
them  in  universal  use.  Nearly  five 
hundred  of  them  were  in  the  single 
city  of  Jerusalem  before  it  was  destroy- 
ed by  the  Romans.  It  is  not  wonder- 
ful that  the  Christian  church,  which 
our  l.r>rd  instituted,  should  have  been 
constructed  cuter  this  model,  and  not  i 


after  that  of  the  temple.  He  attenaed 
with  the  apostles  at  these  churches, 
and  there  they  addressed  the  people 
fiom  the  Scripti  res  read.  Luke  4. 
15-22.  Acts  13. 14,  15.  The  great  ad- 
vantage derived  from  the  synagogues 
was  the  preservation  of  the  true  religion 
among  the  people.  The  law  was  Ihus 
preserved,  and  the  Sabbath,  and  all 
the  institutions  of  their  religion.  The 
truths  of  Scripture  were  circulated 
among  the  people  by  this  means, 
where  otherwise  they  must  have  becii 
kept  back.  Hence  we  find  that  in 
Ezra's  time  a  reformation  in  thi 
respect  was  needed,  because  the  peo- 
ple had  been  without  their  houses  of 
worship  and  habits  of  worship  during 

the    captivity.      Nehem.    ch*    8. 

IT  Gospel  of  the  kingdom.  By  this  is 
meant,  that  gospel' which  proclaims 
the  reign  of  Christ,  and  by  the  preach- 
ing of  which  the  kingdom  of  Christ 
is  set  up  and  established  among  men. 
The  gospel  belongs  to  this  kingdom, 
as  the  grand  feature  of  this  new  dis- 
pensation. The  coming  of  this  king- 
dom was  mainly  in  the  preaching  and 

power  of  the  gospel  among  men. 

IT  Teaching.  Instructing—  expound- 
ing-the  Scripture;  which  was  done 
in  a  sitting  posture,  after  it  had  been 
read  standing.  He  taught  them  the 
law,  and  preached  to  them  the  gospel, 
tie  healed  the  sick  by  the  word  of 
His  power,  to  give  proof  of  the  gra- 
cious nature  and  Divine  authority  of 
His  work. 

21.  Syria.  In  the  New  Testament 
it  is  the  name  of  the  Roman  pro  7 i nee 
(Matt.  4.  24.  Luke  2.  2.  Acts  15.  23, 
41,  and  18.  18,  and  20.  3.  and  21  3, 
Gal.  1.  21),  which  was  governed  by 
Presidents,   and    to  which  Phemeia 


A.  D.  31.] 


CHAPTER  IV. 


51 


and  torments,  and  those  which 
were  possessed  with  devils,  and 
those  which  were  lunatic,  and 


and.  with  slight  interruption,  Judea 
also  were  attached.  It  included  the 
country  between  the  Euphrates  and 
the  Mediterranean,  from  the  moun- 
tains of  Taurus  and  Amanus  in  the 
N.,  to  the  desert  of  Suez  and  the  bor- 
ders of  Egypt  on  the  S.  Mark  (1. 28) 
reads.,  "  into  the  country  surrounding 
Galilee." IT  Lunatic.  Those  afflict- 
ed with  epilepsy  or  a  mental  derange- 
ment, which  was  supposed  to  increase 
with  the  increase  of  the  moon — moon- 
struck. Hence  our  word  has  a  Latin 
derivation  from  luna,  which  signifies 
the  moon,  and  the  Greek  term  here  is 

similarly  derived. IT  The  palsy.    A 

nanlysis,  either  of  the  whole  system 
or  of  one  side,  or  of  the  trunk  and 
limbs,  or  a  cramp  or  contraction  and 
gtiffening  of  the  parts.  Various  dis- 
eases of  this  nature  are  included  under 
'his  term  in  the  New  Testament.  It 
is  known  at  the  East  as  a  very  fear- 
ful ana  fatal  disease,  which  termi- 
nates suddenly  after  the  most  rack- 
ing pains. H  Possessed  with  devils. 

Some  are  fond  of  making  this  a  mere 
popular  theory,  and  one  which  our 
Saviour  and  his  apostles  only  chose 
not  to  contradict — speaking  of  dis- 
eases as  thmgh  they  were  from  a  pos- 
session of  evil  spirits.  But  Jesus  ad- 
dresses the  demons  as  such  (Matt.  8. 
32.  Mark  5.  19.  Luke  4.  35).  So 
does  Paul.  Acts  16.  18.  Jesus  bids 
them  be  silent,  Mark  1.  25 — to  depart 
and  enter  no  more  into  the  person. 
Mark  9.  25.  See  Luke  10. 18,  and  the 
context;  and  Mart.  12  25 — context; 
and  Matt.  12.  43,  44— context;  in  all 
which  places  the  demons  are  spoken 
of,  in  connexion  with  Satan,  as  Sa- 
tanic beings,  and  their  nature  is  ex- 
plained. The  New  Testament  wri- 
ters distinguished  between  the  dis- 
eased and  the  demoniacs.  Mark  1.  32. 
Luke  6.  17,  18.  And  Jesus  himself 
does  so.  Matt.  10.  8.  The  demons 
Knew  Christ  to  be  the  Son  of  God. 
Matt.  8.  29.  Mark  1.  24;  5.  7.  And 
'the  Christ."  Luke  4.  41.     The  de- 


those  that  had  the  palsy ;  and 
he  healed  them. 
25  And    there    folk  wed    him 


moniacs  confess  that  they  were  pos- 
sessed with  demons.  Mark  5.  9.  So 
do  their  relatives.  Matt.  15.  22.  The 
sacred  writers  assert  that  such  were 
brought  unto  Jesus,  Matt.  4.  24.  Mark 
1.  32— or  met  Him.  Luke  8.  27.  Je- 
sus commands  them  not  to  make  Him 
known  as  Messiah.  Mark  1.24.  He  re- 
buked them.  Matt.  17. 18.  The  evan- 
gelists declare  that  the  demons  depart- 
ed from  the  victims  at  His  command. 
Matt.  17.  18.  Mark  9.25,  26.  Luke  4. 
35;  11.  14.  And  Christ  himself  so 
asserts.  Luke  13.  32.  To  the  demons 
themselves  were  ascribed  personal 
acts.  They  spake,  conversed,  asked 
questions,  gave  answers,  asserted  their 
personal  knowledge  of  Christ,  and 
their  dread  of  Him.  Matt.  8.29.  Luke 
8.  28.  They  are  spoken  of  as  having 
locomotion :  changing  their  locality ; 
going  out  of  one  person  possessed ;  and 
entering  into  other  bodies.  Matt.  8. 
32.  This  only  shows  us  what  influ- 
ence over  men  is  held  by  the  prince 
of  the  power  of  the  air:  and  Christ, 
by  this  means,  exhibited  His  supre- 
macy over  the  legions  of  darkness. 
Christ  healed  the  people  by  miraculous 
power,  and  this  power  He  exerted  to 
attest  His  divinity,  and  to  prove 
His  claims  and  work.  "  Believe  me 
for  the  ve?y  works1  sake"    (John   14. 

11). A  miracle,  is  a  supernatural 

work — an  effect  produced  above,  or 
against  the  laws  of  nature — requiring 
the  same  Divine  power  as  instituted 
those  laws,  to  suspend  or  contravene 
them.  Christ  wrought  miracles  by 
His  own  power,  and  this  proved  Him 
to  be  God.  The  apostles  wrought 
miracles  in  His  name,  Acts  3.  6,  which 
also  attested  His  divinity  as  the 
source  of  their  work.  The  argument 
is,  that  a  miracle  is  of  God,  and 
that  this  stamp  of  Divine  prerog- 
ative would  not  be  set  upon  any  doc- 
trines or  claims  that  were  false. 
Hence,  a  miracle  wrought,  as  the 
raising  of  Lazarus  from  the  grave  by  a 
word,  after  several  days' burial — <n  of 


62 


MATTHEW. 


[A-.  D.  31. 


great  multitudes b  of  people  from 
Galilee,  and  from  Decapolis, 
and  from  Jerusalem,  and  from 
Judea,  and  from  beyond  Jor- 
dan 

&Lu.6.17,i9. 


the  widow's  son  from  the  bier — or  the 
feeding  of  thousands  from  a  few 
loaves  —  was  sufficient  proof  of 
Christ's  word  and  work,  and  this  has 
always  been  a  leading  external  evi- 
dence of  Christianity.  How  gracious 
is  the  work  of  our  Lord.  He  would 
heal  diseases,  to  show  how  He  came 
to  take  away  the  curse. 

25.  Decapulis.  From  deka — ten,  and 
polis — city ;  designating,  not  the  coun- 
try, but  certain  ten  cities,  which  re- 
sembled each  other  in  being  inhabited 
mostly  by  Gentiles,  and  in  having  pe- 
culiar institutions  and  privileges. 
Pliny  gives  the  list — Damascus,  Phil- 
adelphia, ftaphana,  Scythopolis,  Ga- 


CHAPTER  V. 

AND  seeing  the  multitudes, 
he  went  up  into  a  moun- 
tain :  and  when  he  was  set,  his 
disciples  came  unto  him. 


dara,  Gerasa,  Hippos,  Dion,  Pella, 
Canatha.  But  authors  are  not  agreed 
as  to  all  these.  In  the  time  of  our 
Lord,  the  Decapolitan  towns  were  not 
far  from  the  Sea  of  Galilee  (Mark  5. 
20;  7.  31).  They  were  mostly,  if  not 
altogether,  east  of  Jordan. 

Of  these  " great  multitudes"  few, 
probably,  were"  true  disciples.  Most 
followed  Him  for  curiosity,  from  the 
novelty  of  His  teachings  and  doings. 
After  this  we  find  our  Lord  at  Caper- 
naum and  elsewhere,  healing  and 
working  miracles,  calling  Matthew, 
and  afterward  choosing  the  twelve,  and 
on  that  occasion  delivering  His  Sermon 
on  the  Mount.    Note  the  Harmony. 


§  33.  The  healing  of  a  leper.— Galilee.  .  .  . 
§  34.  The   healing  of  a  paralytic. — Caper- 
naum  

§  35.  The  call  of  Matthew. — Capernaum. 


PART  IV. 

Oiir  Lord's  second  Passover,  and  the  sub- 
sequent transactions  until  the  third. 

Time.    One  year. 
§  36.  The  pool  of  Bethesda ;  the  healing  of 
the  infirm  man ;  and  our  Lord's  sub- 
sequent discourse.  --Jerusalem.  .  . 
§  37.  The  Disciples  pluck  the  ears  of  grain 
on  the  Sabbath — on  the  way  to  Galilee. 
§  38.  The  healing  of  the  withered  hand  on 

the  Sabbath. —  Galilee 

Jesus  arrives  at  the  Sea  of  Tiberias, 
and    is  followed    by  multitudes. — 

Lake  of  Galilee 

Jesus  withdraws  to  the  Mountain  and 
chooses  the  Twelve— the  multitudes 
follow  him. — Near  Capernaum.  .  . 


39. 


Matt. 
8.2-4 

9.2-8 
9.9 


12.1-8 
12.9-14 


12.15-21 


§  41-  The  Sermon  on  the  Mount. — Near  Ca- 
pernaum  iS.lto 

CHAPTER  V. 
1.  It  must   be  observed  that  some 
6pace  of  history  has  intervened  between 


Mark. 
1.40-45 

2.1-12 
2.13-14 


Luke. 
5.12-16 


5.17-26 
5.27-28 


2.23-2S  6.1-5 
3.1-6 

3.7-12 

3.13-19 


6.12-19 


6.20-49 


* :  -47 


these  chapters.  Christ,  m^anwhiT»* 
has  wrought  miracles,  recorded  ovtne 
other  v angel ists,  as  seen  in  (he  Har- 


A.  D.  31] 


CHAPTER  V. 


53 


2  And  he  opened  his  mouth, 
and  taught  them,  saying,0 

3  Blessed   are    the    poor  d  m 

cLu.6.20,&C.     rtls.57.15;  66.2. 

mony,  viz.,  at  Jerusalem,  Caperna- 
um, and  elsewhere  in  Galilee  (v)  33  to 
'a  40).  He  has  called  Matthew,  and 
has  chosen  the  twelve. ^The  multi- 
tudes. These  are  not  those  mentioned 
in  verse  25,  preceding,  but  other  multi- 
tudes, spoken  of  in  Matt.  12. 15,  21,  and 
Mark  3.  7,  12.  See  §  39 ;  p.  52.  The 
common  mistake  on  such  points, 
shows  how  important  it  is  to  study 
this  evangelical  history  harmonized, 
and  not  as  though  it  were  a  consecu- 
tive record  of  events.  This  dis- 
course of  our  Lord  is  commonly 
known  as  "  the  Sermon  on  the  Mount" 
because  it  was  a  set  discourse,  exposi- 
tory of  the  law  and  the  gospel,  pro- 
nounced by  Him  from  the  slope  or 
summit  of  a  hill,  in  the  suburbs  of 

Capernaum. IT  His  disciples  are  now 

spoken  of  as  a  class  who  had  become 
His  regular  attendants  and  followers. 
All  the  multitude  were  not  His  disci- 
ples, yet  He  meant  to  instruct  them, 

and     especially    His    followers. 

T  When,  he  was  set.  This  was  the  cus- 
tom of  the  Jewish  doctors,  who  sat,  in 
token  of  their  authority. 

2.  Opened  his  mouth.  This  hints  of 
a  weighty  doctrine,  and  a  special  dis- 
course. "(See  Job  3.  1.  Acts  8.  35). 
Christ  here  set  forth  the  spiritual  na- 
ture of  His  kingdom,  and  its  accord- 
ance with  the  true  spirit  of  the  law 
and  prophets. 

3.  Blessed.  This  is  Christ's  bene- 
diction. It  supposes  His  authority  to 
bless.  Such  are  happy  who  are  blessed 
of  Him,  for  theirs  is  the  kingdom'  of 
heaven.  This  includes  all  the  grospel 
blessings — "grace,  mercy,  and  peace." 

IT  Poor    in  spirit.      Luke    says, 

Blessed  be  ye  poor,  or  the  poor  (6.  20). 
These  things  are  often  connected.  A 
gracious  poverty  of  spirit  is  remarked 
as  being  associated,  in  God's  plans  of 
grace,  with  poverty  of  worldly  lot. 
"  For  he  hath  chosen  the  poor  of  this 
world,  rich  in  faith."  And  there  are 
facilities  noticed  in   Scripture  which 

5* 


spirit :  e  for  theirs  is   the  king- 
dom of  heaven. 
4  Blessed  are  they  that  mourn : 

e  Ja.2.5. 


such  have  for  salvation  (Matt.  19.  23. 
Zeph.  3.  12.  Luke  18.  24.  Ps.  10.  14), 
though  often  the  poorest  are  the  proud- 
est— for  true  religion  is  not  the  growth. 
of  outward  circumstances.  Worldly 
poverty  cannot  produce  piety.  This 
disposition  here  called  "  blessed,"  is 
that  humility  which  is  characteristic 
of  Christians — that  lowliness  and 
meekness  which  Christ  himself  pat- 
terned for  us  in  the  flesh,  and  which 
we  are  exhorted  to  put  on,  and  to  be 
clothed  with.  It  is  unpretending — not 
boastful  of  desert  before  God — sub- 
missive to  His  will  and  plan,  and  the 
opposite  of  high  looks  and  high 
mindedness.  This  would  show  that 
His  gospel  makes  the  low'y  who  are 
judged  badly  off.  truly  happy.  Such 
are  "  blessed" — or  happy,  as  the  term 
more  literally  is.  They  are  happy  in 
the  nature  of  the  case,  and  Christ  pro- 
nounces them  blessed,  as  His  benedic- 
tion.    This    is    a   vital   element    of 

Christian  character. IT  For  theirs 

Such  have  the  kingdom  of  heaven 
already  set  up  in  their  hearts.  "  He 
that  believeth  hath  everlasting  life," 
and  to  such  Christ  accords  the  ben- 
efits of  His  kingdom  (Ps.  132.  15, 
and  138.  6).  Men  should  be  humble, 
because  they  are  frail  and  empty,  and 
in  the  hands  of  God ;  because  they 
have  nothing  sure,  but  are  liable  to 
adversity  and  death ;  and  because 
they  are  sinners,  and  deserve  nothing 
but  wrath.  Besides,  the  truly  hum- 
ble have  the  greatest  blessings  prom- 
ised them  ;  even  that  with  them  God 
himself  dwelleth.  as  in  His  honoured 
and  favoured  abode.  Poverty  can  be 
a  blessing  only,  as  leading  us  to  such, 
durable  riches  and  righteousness.  Ps. 
9.  18;  10.  14;  68.  LO;  G9.  32;  72.  4; 
107.41;  140.  12.  Matt  11.  5.  James 
2.  5.  "  He  giverh  grace  unto  the 
humble."  James  4.  6.  This  poverty 
of  spirit  is  not  a  mere  melancholy,  or 
a  mere  sanctimony,  but  the  very  es- 
sence of  inward  piety,  which  it  mobt 


54 


MATTHEW. 


[A.  D.  31 


f  for  they  shall  be  comfort- 
ecU 

/Is  61  3.  Eze.7.16.    g'Jnn.  16.20.  2Cor.l.7. 

cpposite  to  the  self-sufficiency  and 
pride  of  nature.  It  may  be  assumed 
and  counterfeited,  but  can  be  really 
had  only  by  the  Spirit  of  the  Lord. 
The  characteristic  temper  and  style 
of  the  poor  man,  applie'd  to  spiritual 
things,  gives  the  portrait  of  a  true 
Christian. 

4.  T/iey  that  mourn.  Primarily, 
those  who  mourn  for  their  sins.  Af- 
fliction and  earthly  sorrow  do  not  give 
claim  to  the  Divine  favour,  as  some 
would  think.  Any  cup,  however  bit- 
ter in  this  life,  can  never  entitle  us  to 
comfort  in  the  life  to  come.  Some 
f  ;ink  they  have  had  their  share  of 
evil  things  here,  and  they  look  on  this 
v  -count  for  happiness  hereafter.  But 
i his  is  a  false  hope.  The  mourning 
cannot  fall  short  of  a  godly  sorrow  to 
be  blessed.  Yet  mourners,  who  in  their 
titfliction  look  for  relief  and  comfort 
x>  Him  who  speaks  the  promises, 
shall  find  consolation.  It  is  blessed  to 
mourn  for  sin,  not  because  this  merits 
anything — as  though  penance  and 
penitence  were  deserving  of  God's 
love,  or  even  of  forgiveness — but  be- 
cause such  a  sense  of  sin  comports 
with  God's  own  estimate  of  it,  and  so 
falls  in  with  His  method  of  salvation 
by  a  Redeemer.  It  bewails  and  flees 
from  sin,  and  looks  for  a  Saviour  from 

its   penalties   and   power. IT  They 

shall  be  comforted  with  the  grateful  ti- 
dings of  pardon,  and  news  of  salva- 
tion in  the  go- pel  (ch.  11.  28-30). 
And  Christ  here  sets  forth  this  as  one 
of  the  peculiar  benefits  of  His  regard. 
Christians  are  blessed  when  they 
mourn  in  affliction,  because  they  have 
the  Comforter  (John  14.  20,  &c),  the 
Holy  Ghost,  to  take  of  the  things 
of  Christ  and  show  them  unto  them. 
Christ  would  show  that  his  gospel  can 
give  a  happiness  to  mourning  itself — 
a  rare  plan  that  can  turn  stones  to 
gold  (Rom.  5.  3,  5).  His  sufferings 
and  oorrows  have  made  ours  sacred 
and  sweet.     See  Isaiah  40.  1,  2. 

6.  Thi  meek.    The  unreseniful,  and 


5  Blessed   are  the  meek :  for 
they  h  shall  inherit  the  earth. 

fcPa.37.11. 


patient  under  abuse.  This  is  not  in* 
sensibility  to  our  just  claims,  but  a 
subdued  temper  that  is  enjoined.  See 
John  18.  23,  where  Christ  contended 
for  His  rights ;  and  Acts  16.  37,  where 
Paul  strenuously  demanded  his.  Mo- 
ses was  the  Old  Testament  pattern  of 
meekness  (Numb.  12.  3).  Israel  mur- 
mured at  him  for  bringing  them  uul 
of  Ej.  "ot  to  die  in  the  wilderness,  but 
he  be.-  it  meekly,  and  prayed  for 
them.  We  should  "  show  all  meekness 
unto  ail  men,  for  we  ourselves  were 
also  sometime  foolish,  disobedient," 
&c.  Titus  3.  23.  But  Christ  is  the 
great  model  of  this  grace.  He  repre- 
sents himself  in  this  attractive  char- 
acter, Matt.  11.  19,  "I  am  meek  and 
lowly  in  heart."  The  passions  of  our 
evil  nature  are  to  be  restrained  toward 
our  fellow-men.  His  yoke  is  to  be 
taken  upon  us,  and  so  we  "  shall  find 

rest   to   our  souls. ' IT  Inherit   the 

earth — or  the  land  ;  alluding  to  the 
land  of  promise,  which  was  Canaan 
of  old,  comprehending  all  good  in  the 
eye  of  the  Jews.  The  land  of  promise 
now,  is  the  inheritance  of  the  promises, 
including  all  good  here,  and  heaven 
itself  hereafter.  Though  the  meek 
give  up  their  rights  sometimes,  rather 
than  contend,  yet  they  get  more  by  in- 
heritance— the  earth — the  land.  This 
is  rest — a  single  term  for  the  whole 
world  of  benefits  and  blessings.  As 
fro  temporal  things,  the  meek  man 
has  an  advantage  in  his  equanimity 
and  peace.  He  saves  himself  the 
troubles  that  come  from  hot  haste  and 
strife.  An  inward  satisfaction  in  his 
Christian  hope  is  the  world  to  him. 
A  man  that  will  resent  every  affront, 
will  never  lack  affronts  to  resent. 
He  will  alvvavs  be  unhappy.  Prov. 
22.  24,  25 ;  15.  1  ;  25.  8,  1*5.  The 
same  promise  is  found  in  Psalm  37. 
11.  The  true  Christian  temper  is  the 
only  security  for  earthly  happiness. 

0.  Hunger  and  thirst.  This  ex- 
presses a  very  earnest  and  ardent  de- 
sire.    This  is  Scripture  usage.  Ps.  42 


A.  D.  31.] 


CHAPTER  V 


55 


ti  Blessed  are  they  which  do 
hunger  and  thirst  after  right- 
eousness  :  for  »  they  shall  be 
fillc  d. 


Ps.145.19.  Is. 65. 13. 


1.  2;  03.  1,  2.  Those  who  ardently 
pursue  and  earnestly  seek  after  right- 
eousness, as  men  naturally  strive  to 
satisfy  hunger  and  thirst,  shall  be 
tilled.  This  is  the  principle  of  the 
gospel  dispensation.  "  He  satisfieth 
the  longing  soul,  and  filleth  the  hun- 
gry soul  with  goodness."  This  long- 
ing, says  Augustine,  is  the  dilating 
of  the  vessel  that  it  may  contain  the 
more.  Righteousness,  understood  ei- 
ther as  godly  living  or  as  justification 
with  God,  should  be  most  strenuously 
longed  for,  because  it  is  the  highest 
possible  good.  The  righteousness  of 
Christ  is  our  only  hope,  and  holiness 
is  our  true  happiness.  They  who  do 
not  so  long  for  righteousness  must  be 
}uite  content  with  their  character  and 
standing  before  God,  and  they  seek 

no    Saviour. IT    Shall    be   filled. 

They  who  strongly  desire  holiness 
and  pardon,  shall  most  assuredly  be 
supplied,  because  all  God's  vast  ar- 
rangements of  grace  are  for  this  end. 
He  has  blessings  abundantly  to  give, 
and  it  is  most  agreeable  to  all  His 
counsels,  and  plans,  and  promises,  to 
give  freely.  .No  desire,  therefore,  of 
the  human  heart  is  so  sure  of  being 
met  and  filled  as  this.  Luke  1.  53.  Isa. 
55,  and  65.  13.  Jno.  4.  14;  6.  35;  7. 
37,  38.  Ps.  17.  15.  Such  are  filled  in 
Ihis  life  with  a  gratification  of  their  de- 
vout wishes.  They  receive  of  Christ's 
fulness,  grace  for  grace.  They  are 
enabled  to  fulfil  duty,  and  shall  have 
she  pasture  that  Christ  gives.  Rom. 
14.  17.  Jno.  4.  34.  Comp.  Matt.  3.  15. 
A.nd  hereafter  they  shall  be  filled  with 
salvation,  and  triumph,  and  all  bless- 
edness. The  invitation  now  is,"Come, 
buy  and  eat,  without  money  and  with- 
out price." 'Isa.  55.  1.  "Open  thy 
mouth  wide,  and  I  will  fill  it." 

7.  The  merciful.  They  who  take 
a  share  in  the  sorrows  of  others. 
Though  Jt  would  seem  to  increase 
their  own  troubles,  yet  God  gives  a 


7  Blessed   are    the    merciful  r 
for  j  they  shUl  obtain  mercy. 

8  Blessed    are    the    pure    in  * 
heart :  for  they  shall  see  God. 

j  Ps.41.1,2.    A;  Ps.24.3,4.  tfe.12.14.  1  Jno. 3.2,3. 


blessing  to  go  with  it,  that  can  make, 
it,  contrary  to  all  worldly  opinions,  a 
source  of  happiness.  To  our  fellow- 
men  who  are  in  distress  we  should 
show  mercy,  accounting  such  as  we 
meet  in  affliction  to  be  our  neighbours. 
11  Blessed  is  he  that  considereth  the 
poor,  the  Lord  will  deliver  him  in 
time  of  trouble"  (Ps.  41.  1).  Matt. 
10.  42.  A  cup  of  cold  water  to  a  dis- 
ciple  shall   not   lose  its  reward. 

IT  Shall  obtain  mercy.  Such  shall  ob- 
tain mercy  from  God,  not  only,  but 
from  man  also,  whom  God  will  dis- 
pose to  compassionate  such  in  their 
times  of  distress.  Mere  benevolence 
to  our  fellow-men  can  never  gain  us 
pardon  of  sin  and  salvation  with 
God.  We  cannot  so  merit  heaven. 
But  God  will,  in  providence,  reward 
with  mercy  those  who  show  mercy. 
Ps.  37.  26.  And  when  benevolence  is 
exercised  out  of  love  to  God  (Ps.  1 12. 
15),  in  thankfulness  for  His  distin- 
guishing favours,  and  in  imitation  of 
Christ,  it  will  be  regarded  as  done  on 
His  acquit.  And  he  that  giveth  to 
the  poor  l,:i  such  principle,  will  be 
considered  as  lending  to  the  Lord 
(Prov.  19.  17).  Our  Lord  has  taught 
us  to  show  mercy,  by  an  instructive 
parable  of  the  good  Samaritan,  Luke 
10.  35;  and  of  the  two  servants,  Matt. 
18.  23.  What  mercy  has  He  shown 
to  us  all.  They  who  so  constantly 
experience  the  mercies  of  God,  should 
be  merciful  to  their  fellow-men.  And 
it  is  a  disposition  the  most  important 
to  cultivate.  Hence  Christ's  arrange- 
ment for  the  church — "  The  poor  ye 
have  always  with  you,  and  whenso- 
ever ye  will,  ye  may  do  them  good" 
(Mark  14.  7).  It  is  m:re  blessed  to 
give  than  to  receive.  Acts  20.  35. 
Our  reward  is  mercy,  and  not  wages. 
A  true  Christian  cannot  be  unmerci- 
ful. The  overbearing,  and  severe, 
and  heartless,  have  no  promise  here. 
8,  Pure  in  heart.     (As  opposed  to 


56 


MATTHEW. 


[A.  D.  31, 


9  Blessed  are  the  i  peacema- 
kers :  for  tbey  shall  be  called  the 
children  of  God. 

10  Blessed  are  they  which  are 

ZPs.34.14. 

the  mock  purity  of  the  Pharisees.) 
Those  whose  thoughts,  feelings,  mo- 
tives, and  principles  are  pure.  If  only 
the  outward  conduct  should  be  guard- 
ed and  governed  by  the  gospel,  the 
kingdom  would  but  very  partially 
come.  This  purity  of  heart  is  the 
distinction  of  true  Christians.  How- 
ever men  may  pretend  to  it,  and  flat- 
ter themselves  of  having  it,  none  are 
righteous  by  nature,  no  not  one.  Rom. 
3.^10.  The  Spirit  of  God  alone  can 
cleanse  the  heart.  Ps.  51.  Christ 
purifies  unto  himself  a  peculiar  peo- 
ple, zealous  of  good  works,  and  this 
He  does  by  sending  the  Holy  Ghost 
into  their  hearts.  A  person  may  be 
pure  in  his  conduct  to  the  eye  of  man, 
and  not  pure  in  heart  to  the  eye  of 
God.  So  a  man  may  be  pure  in 
heart,  and  do  what  is  wrong  uninten- 
tionally. But  to  be  good  at  heart, 
and  wicked  in  life,  is  impossible. 
•(  By  their  fruits  ye  shall  know  them" 

(See  ch.  7.  20). IT  They  shall  see 

God,  as  a  friend  into  whose  presence 
they  shall  come  (Rev.  32.  4).  It  was 
counted  a  privilege  and  honour, 
among  eastern  nations,  to  see  the  face 
of  kings— to  "stand  before  kings," 
Prov.  22.  29,  and  to  stand  in  the  king's 
presence.  2  Kings  25.  19,  margin. 
To  see  God,  includes  the  blessedness  of 
knowing  Him  here,  and  of  being 
"  ever  with  the  Lord"  hereafter.  "  To 
lift  up  the  face  of  one"  is  a  common 
Hebrew  expression  for  acquittal  and 
approval  in  judgment.  So  these  shall 
be  pronounced  the  people  of  God  at 
the  judgment  day.  See  Heb.  13.  14. 
They  shall  be  admitted  to  fav  ntr.  His 
sceptre  shall  be  stretched  out.  See 
Esther  5.  2.  In  the  East,  where  mon- 
archs  were  seldom  seen,  and  seldomer 
approached  by  their  subjects,  it  is  no 
wonder  that  an  introduction  to  them 
bnculd  have  been  an  image  of  high 
honour  and  happiness.  (Bloomfield.) 
Our  word  sincere,  is  deiived  from  the 


persecuted  for  righteousness'  ■■ 
sake  :  for  thehs  is  the  kingdom 
of  heaven. 
11   Blessed  are  ye,  when  men 

wlPe.3. 13,14. 


Latin,  signifying  without  wax,  allud- 
ing to  honey  that  has  no  admixture 
of  the  comb. 

9.  The  peacemakers.  Those  who. 
"  as  much  as  lieth  in  them,  live 
peaceably  with  all  men,"  and  also 
seek  by  all  means  to  promote  peace 
among  others.  There  are  such  who 
strive  to  conciliate  where  there  is  va- 
riance, and  who  are  noted  as  th« 
healers  of  many  a  breach.  They 
often  encounter  the  reproach  of  their 
fellow-men,  but  they  have  this  prom- 
ise   from    God. H    They    shall   be 

called  the  children  of  God — partakers 
of  His  nature  who  is  "  the  God  of 
peace."  (See  Rom.  15.  33.  2  Cor.  13. 
11.)  This  is  on  the  ground,  that  any 
genuine  likeness  to  God  indicates  the 
new  creature.  The  temper  is  lovely 
in  itself.  But  the  motives  and  prin- 
ciples must  be  God-like.  We  should 
live  peaceably  because  we  are  all  sin- 
ners. Christians  are  commanded  to 
show  all  meekness  unto  all  men,  be- 
cause they  also  were  once  foolish,  &c. 
(Titus  3.  2).  A  peaceable  temper 
and  example,  springing  from  peace 
with  God,  will  do  much  to  cultivate 
peaceableness  around  us ;  and  Chris- 
tians are  enjoined  to  follow  peace 
with  all  men  (Heb.  12.  14);  and  by 
all  means  in  their  power  to  have  men 
make  their  peace  with  God. 

10.  Persecuted.  This  is  what  the 
Christian  is  led  to  expect.  "  All 
that  will  live  godlv  in  Christ  St^Vi 
shall  suffer  persecution"  (2  Tim.  3. 1 2). 
"  Marvel  not,  my  brethren,  if  the 
world  hate  you."  Yet  more.  To  be 
followed  with  abuse,  and  to  have  men 
seek  to  do  them  injury,  because  of 
their  religion,  or  their  performance 
of  duty,  is  the  lot  of  the  rigiteous 
often.  But  it  must  be  truly  for  right- 
eousness' sake,  and  not  for  the  sake 
of  ambitious  plans,  cr  Strang??  dec- 
'.rines,  or  censorious  language,  o» 
proud  and  exclusive  pretensions,  il 


A-  I>.  31] 


CHAPTER  V. 


57 


shall  revile  you,  and  persecute 
you,  and  shall  say  all  manner 
of  evil  against  you  l  falsely,  for 
my  sake. 

12  Rejoice,  and  be  exceeding 
glad  :  for  great  is  your  reward  " 

l  Lying.    n2Co.4.l7. 

the  promise  annexed  would  be  secured. 
If  men  are  really  persecuted  for  right- 
eousness' sake,  they  mast  be  truly 
righteous ;  and  so  it  may  be  said  lhat 
theirs  is  the  kingdom  of  heaven. 
They  have  the  kingdom  of  grace  set 
up  in  their  hearts,  and  through  laith 
and  patience  they  shall  inherit  the 
promises. 

1 1 .  Revile  you.  To  say  hard  and  bit- 
ter things  of  you — cast  reproaches 
upon  you — set  you  out  as  vile — givre 
you  a  vile  character  -this  is  a  kind 
of  persecution.  Calumny,  hard  speech- 
es, and  mockery  are  here  meant,  and 
these  Christ  suffered.  But  He  reviled 
not  again  (1  Pet.  2.  23).  We  ought 
not  to  court  abuse,  or  to  glory  in  it,  as 
though  it  were  necessarily  a  credit. 
Nor  is  it  allowable  to  speak  dispar- 
agingly of  men  with  a  view  to  their 
disparagement,  even  though  we  may 
speak  the  truth.  Yet  if  a  bad  charac- 
ter is  given  us,  and  not  falsely,  but  in 
truth,  we  have  ourselves  to  blame 
(1  Pet.  2.  20).  And  in  such  case 
there  is  no  comfort  for  us  in  this  bless- 
irg.  If  our  names  are  cast  out  as 
evil  for  Christ's  sake,  in  performance 
of  plain  duty,  and  because  we  lollow 
Christ,  then  we  are  blessed  in  the 
consciousness  of  rectitude,  and  in  the 
promise  of  Divine  favour.  Augus- 
tine says,  "  It  is  the  cause  which 
makes  the  martyr."  Our  only  com- 
fort under  reproaches  and  accusa- 
tions of  men  is,  that  they  are  false, 
and  suffered  in  Christ's  cause,  and  as 
He  suffered  them  in  the  way  of  duty, 
ard  with  a  Christian  spirit  of  meek- 
ness and  love.  But  it  is  no  certain 
mark  of  a  good  cause  that  it  meets 
With  strong  opposition. 

12.  Rejoice  and  {exult).  The  reward 
2s  at  hand,  not  as  though  it  were  in 
payment  of  debt,   but   all   of  grace 


in  heaven  for  so  persecuted 
they  the  prophets  which  were 
before  you. 

13  Ye  are  the  salt  °  of  the 
earth  :  but  if  the  salt  have  lost 
his  savour,  wherewith   shall  it 

o  Mar.  9. 50. 


which  shall  crown  the  sufferings  of 
the  Christian  with  great  glory,  and 
with  all  that  shall  abundantly  recom- 
pense him.  "  Take  my  servants,  the 
prophets,  which  have  spoken  in  the 
name  of  Christ,  as  an  example"  (Jas. 
5.  10). IT  The  prophets  were  the  re- 
ligious teachers  of  the  Jews,  and  were 
sent  by  God  with  special  messages 
and  predictions  to  the  people.  But 
the  Jews  persecuted  them.  So  Christ 
complained — "  O  Jerusalem,  Jerusa- 
lem, thou  that  killest  the  prophets," 
&c.  Ch.  24.  37.  See  the  case  of  Eli- 
jah (1  Kings  18. 17 ;  19.  1-18  ;  21. 20) ; 
Elisha  (2  Kings  2.  23) ;  Jeremiah 
(Jer.  20/2,  10;  26.  8-15;  32.3;  37. 
11-15;  38.4-13);  Daniel  (Dan.  6.1- 
17),  who  was  persecuted  fDr  speaking 
the  plain  truth.  And  Christ  testified 
that  the  people  hated  Him  because 
He  told  them  the  truth  (John  8.  40) ; 
and  they  even  sought  to  kill  Him. 
They  stoned  Him — drove  Him  out  of 
their  midst — falsely  accused  Him — 
and  finally  scourged  and  crucified 
Him,  on  this  avowed  account.  Anc. 
the  wicked  take  such  offence  at  to*; 
truth  being  told  to  them,  because  fr 
condemns  them,  and  would  mak^ 
them  discontented  with  themselves. 
We  should  behave  respectfully  and 
kindly  toward  those  who  tell  us  of  oar 
sins  and  faults. 

13.  The  salt.  Salt  has  the  quality 
of  preserving  and  purifying  whal 
would  otherwise  rot.  It  also  gives 
savour  or  relish  to  food — seasoning  it. 
It  has  also  a  penetrating  power. 
Christ  applied  His  discourse  now  to 
the  apcsiles,  to  whom  the  dispensing 
of  religious  doctrines  would  soon  be 
committed.  It  would  be  their  part  to 
"  salt  Ike  earth"  not  to  infect  it  with  a 
depraved  and  vicious  taste.  So  Chris* 
tians  should  cast  a  healthful  savcui 


58 


MATTHEW. 


[A.  J».  3L 


be  salted  ?  it  is  thenceforth  good 
for  nothing,  but  to  be  cast  out, 
and  to  be  trodden  under  foot  of 


cf  true  piety  around  them,  maintain- 
ing scuod  doctrine,  sober  conduct 
and  coi.versation,  and  earnest  prayer, 
which  would  tend  to  preserve  and  puri- 
fy the  world.  The  church  should  be  to 
society  what  salt  is  to  daily  food. 
The  church  is  the  only  adequate 
means  for  preserving  the  world  from 
destruction.  The  gospel  ministry 
salts  the  earth.  The  offerings  op.  the 
altar  were  salted  with  salt.  Leviticus 
2.  13. Hi  Lost  his  savour — or  qual- 
ity. This  would  often  be  the  ca.se 
with  salt,  such  as  was  used  at  the 
East.  It  was  taken  out  of  mines, 
mixed  with  much  foreign  substance, 
and  when  exposed  to  the  elements 
would  lose  its  saltness,  and  would 
thenceforth  be  good  for  nothing  but 
for  hardening  paths,  and  for  being  trod- 
den under  foot  of  men.  Christians 
are  like  this,  when  they  have  lost  their 
humility  and  life,  and  do  not  show 
any  power  in  their  religion.  Then 
the  case  is  excessively  bad.  Like 
rotten  branches  on  the  vine,  men 
gather  them  and  cast  them  into  the 
fire,  and  they  are  burned.  "  Men 
cast  them  out."  They  do  no  good  any 
longer,  and  are  only  a  reproach  to 
Christ's  cause,  and  an  irreparable 
damage  is  done.  Young  Christians 
may  so  live  as  to  grow  in  grace,  and 
gain  great  maturity  and  power  in 
their  religious  course,  by  hungering 
ind  thirsting  after  righteousness,  and 
by  pressing  forth  constantly  to  the 
things  that  are  before — overcoming 
the  world  by  their  faith,  and  winning 
others  by  their  humble  piety.  "  Let 
your    speech    be  alway  with   grace, 

seasoned  with  salt."    Col.  iv.  6. 

If  Good  for  nothing.  The  loss  of  the 
Bait,  or  genuine  spirit  of  Christianity, 
cannot  be  supplied  by  any  expedient 
whatsoe'er;  and  whatever  the  pro- 
fession o,  such,  they  are  utterly  worth- 
less, insipid,  rottei..  Luke  14.  35. 
li.   The  light  of  the  world.     This  is 


14  Ye  are  the  light  p  of  th« 
world.  A  city  that  is  set  on  ao 
bill  cannot  be  hid. 

15  Neither  do  men  light  a  can- 

p  Ph.2.15 


spoken  of  Christians  generally,  and 
of  Christian  ministers  especially. 
The  are  not  the  original  and  true 
light.  This  Christ  is  (John  1);  as 
distinct  from  any  messenger,  as  John 
the  Baptist.  "  John  was  the  lamp, 
and  Christ  the  light;  as  John  waa 
the  voice,  and  Christ  the  Word." — Au- 
gustine. Light  enables  us  to  see  per- 
sons and  things,  and  shows  us  the 
world  around — our  path,  our  dangers 
and  prospects — and"  helps  us  to  dis- 
criminate. Christians  are  said  to 
shine  in  the  mid^t  of  a  crooked  and 
perverse  generation,  as  lights  in  the 
world,  holding  forth  the  word  of  life. 
They  are  "  light  in  the  Lord"  (Ephes, 
5.  8).  It  is  by  maintaining  the  truth, 
and  exemplifying  true  piety,  and  rep- 
resenting the  way  to*  heaven,  that 
Christ's  people  are  luminaries.  They 
receive  their  light  from  Christ,  and 
should  show  it  by  good  works  and  a 
manifest  sincerity.  They  should  la- 
bour to  diffuse  it. — The  Jews  applied 
this  title  to  their  Rabbins,  and  among 
the  Greeks  and  Romans,  celebrated 
persons,  especially  teachers,  were 
called  "  Lights  of  the  world."  Chris 
tians  are  the  luminaries  which  God 
has  set  in  the  world  to  give  light,  and 
He  would  enlighten  others  by  their 
instrumentality.  They  are  charged 
with  the  duty  of  sending  the  light  of 
the  gospel  all  over  the  world,  and  of  set- 
ting a  bright  example.  But  they  were 
not  only  set  to  give  light ;  they  are 
objects  of  universal  notice,  remarked 
by  all. IT  A  city,  <frc.  Such  a  spec- 
tacle as  a  city  on  a  high  summit  must 
command  attention.  Many  cities  are 
built  on  a  height — on  a  crown  or  a 
slope  of  a  hill.  They  can  be  seen 
from  alar;  and  the  public  buildings 
and  towers  attract  special  notice. 
So  with  Jerusalem.  It  was  a  great 
city  —  a  noble  sight — the  city  of 
the  great  king — its  palaces  and  bul- 
warks on  an  eminence.     Christia  ti 


A,D.  31.] 


CHAPTER   V. 


59 


die,  and  put  it  under  !  a  bushel, 
but  on  a  candlestick;  and  it  giv- 
eth  light  unto  all  that  are  in  the 
house. 

1  The  word,  in  the  original,  signifleth,  ameas- 
vie  containing  about  a  pint  less  than  a  peck. 

are  like  such  a  city.  All  their  ac- 
tions are  watched,  and  their  example 
is  prominent  and  important,  and  can- 
lot  be  hid  ;  and  hence,  if  they  fall  into 
sins,  the  mischief  must  be  wide- 
spread, and  multitudes  must  suffer. 
Like  such  a  city  on  fire,  their  ruin 
must  be  seen  all  abroad. 

15.  The  use  of  light  is,  not  to  be 
hidden,  but  to  reveal  itself  and  things 
iround  it.  The  use  of  their  religion 
v\as  to  enlighten  others.  Christ 
would  not  have  given  them  light  to 
iiave  them  hide  it,  and  make  no  pro- 
per use  of  it,  any  more  than  men 
would  light  a  candle  to  hide  it  under 
a  basket  or  bushel.  It  is  here  hinted, 
that  disciples  of  Christ  are  in  danger 
of  putting  their  Christian  light  under 
their  corn  measure,  and  of  having 
their  good  example,  and  Christian 
influence,  obscured  by  worldly  ob- 
jects. (Compare  Luke  11.  33,  36  with 
this.)     One  Christian  lights  a  house. 

16.  Let  your  light  so  shine.  Christ's 
iisciples  can  let  their  light  shine  by 
a  holy  example  in  ah  points,  and  by 
a  consistent  course  of  conduct.  Chris- 
tians should  walk  with  this  object  in 
view,  that  men  may  see  the  power  of 
frue  piety  in  their  life,  so  as  to  be 
won  to  follow  them  as  they  follow 
Christ.  The  good  example  of  a 
Christian  proves  the  truth  against  all 
gainsaying,  and  furnishes  a  living  ar- 
gument for  Christianity,  which  has 
led  many  to  pmbrace  the  religion  of 
Christ  and  to  glorify  God.  Thus  the 
disciples  are  to  "show  forth  the 
praises  of  Him  who  called  them  out 
of  darkness  into  his  marvellous  light." 
They  are  not  to  parade  their  good 
deeds  boastfully  before  the  world  (see 
Matt.  6.  1) ;  but  since  their  exam- 
ple must  so  powerfully  operate,  as 
they  are  seen  from  afar,  and  known, 
they  must  not  be  careless  of  their  in- 
fluence with  others,  but  must  strive  to 


16  Let  your  light  so  bhine  be- 
fore nun,  that  they  may  see 
your  good  works,  and  glorify* 
your  Father  which  is  in  heaven. 


q  lPe.2.12. 


have  it  uniformly  good,  enlightening 
in  duty  and  true  happiness,  and  win- 
ning to  Christ. 

On  verses  13-16,  Observe,  (1.)  The 
Christian  church,  in  its  ministry  and 
membership,  is  ordained  to  be  the  con- 
servative element  of  society — to  sea- 
son, purify,  and  preserve  the  worki. 
by  holy  character,  sound  doctrine, 
good  example,  personal  exertion  in 
every  good  cause,  and  earnest  prayer 
for  men.  (2.)  ltisthe  quality  of  true  re- 
ligion to  season  and  preserve  whatever 
it  touches.  This  healthful  influence 
is  shown  in  the  facts.  How  salutary 
and  savoury  is  the  smallest  measure 
of  Christian  influence  in  daily  life,  as 
a  seasoning  of  salt  at  the  table.  (3.)  II 
the  professing  Christian  has  lost  this 
quality,  and  does  not  exert  this  pecu- 
liar power,  there  is  no  earthly  remedy. 
The  Christian  name,  without  the 
power,  is  the  poorest  thing  on  earth. 
(4.)  The  Christian  church  is  the  gran  J 
illuminating  agency  for  the  world. 
Gross  darkness  would  reign  without 
|  the  Scriptures,  which  it  keeps  and 
promulgates,  and  without  the  various 
lights  of  science,  and  learning,  and 
universal  truth,  which  it  affords.  I, 
is  the  essential  quality  of  true  religion 
to  be  luminous.  It  cannot  exist  with- 
out giving  light.  It  only  quite  ceases 
to  illuminate  when  it  has  gone  out  in 
darkness.  (5.)  A  Christian,  from  his  ex- 
alted station,  must  have  a  wide  influ- 
ence ;  and  so  his  light,  like  that  of  a 
beacon  or  light-house  (Phil.  2.  15), 
must  have  broad  effect.  A  profession 
of  religion  is  watched,  and  must  be 
powerful  fcr  good  if  consistent.  But 
a  beacon  that  is  not  lighted  does 
harm.  Vessels  run  on  the  rocks  or 
shore,  where,  if  it  had  been  kept 
bright,  it  would  have  directed  thanj. 
The  Christian  life  is  an  abiding  ana 
living  testimony,  a  bright  example, 
and  a  lure  to  heaven.    A  true  Chris- 


60 


MATTHEW. 


[A.  D.  31 


17  Think  not  that  I  am  come 
to  destroy  '  the  law  or  the  s  pro- 
phets :  I  am  not  come  to  de- 
stroy, but  to  l  fulfil. 

18  For  verily  I  say  unto  you, 

rMat.3.15.     S  Is.42.21.     t  Ps.40.6-8. 

tian  must  have  commanding  power 
with  men,  even  when  unconscious  of 
it  himself.  So  prominent  an  object, 
like  a  city  built  on  a  hill,  cannot  be  hid. 

17.  Think  not.  They  might  easily 
think  so.  Our  Lord  invited  the  Jews 
to  receive  a  religion  which  should 
greatly  interfere  with  all  their  carnal 
notions  of  the  Mosaic  economy.  Their 
objection  would  be,  that  this  would 
really  abrogate  or  make  void  their  old 
faith  and  that  of  their  fathers.  The 
law  and  the  prophets  was  that  system 
of  faith  and  practice  taught  by  Moses 
in  the  law,  and  by  the  prophets  in 
their  messages.  He  assures  them 
that  his  doctrine  agrees  perfectly  with 
them — that  it  even  fulfdled  them,  and 
was  necessary  to  them  for  their  com- 
pletion. They  must  not  be  alarmed, 
then,  as  though  this  preaching  and 
teaching  were  a  revolt  from  their  reli- 
gion. Christ  came  to  fulfil  the  law — 
to  open  its  full  sense  by  His  exposi- 
tion of  it — to  magnify  the  law  by  His 
obedience  of  its  requirements  in  His 
life,  and  by  His  endurance  of  its  pen- 
alty in  His  death,  and  to  fulfil  it  "as 
the  end  of  the  law"  or  the  aim  and  ac- 
complishment of  it,  for  justifying 
righteousness  to  the  believer.  So  there 
is  nothing  in  the  gospel  which  dero- 
gates in  the  least  from  the  law ;  but 
even  its  plan  of  justification  by  faith 
without  works,  establishes  the  law 
(Rom.  3.  31).  And  so  He  fulfilled 
the  prophets,  by  showing  the  truth  of 
their  p-edictions,  and  bringing  them 
to  pass  in  himself;  for  He  was  the 
great  object  of  prophecy.  "  The  tes- 
timony of  Jesus  is  the  spirit  of  pro- 
phecy." The  moral  law  is  of  per- 
petual force,  and  the  luil  sense  of  the 
old  economy  is  brought  out  in  the 
new.     Grace  to  obey  comes  by  Christ. 

18.  Till  heaven  and  earth  pass.  This 
is  a  proverbial  phrase  often  occurring 
in  Scripture,   and   sometimes   in  the 


TT1  heaven  and  eaith  pass,  one 
jot   or  one   tittle..0  shall   in   no 
wise  pass  from   the  law,  till  all 
be  fulfilled. 
19  Whosoever  therefore  shall 


classics,  to  signify  that  a  thing  can 
never  happen.  Ps.  120.  26.  Luke 
16.  17.  Matt.  24.  35,  &c.  Luke  has 
it,  "  It  is  easier,"  <$*c.  It  was  a  re- 
ceived opinion  among  the  Jews,  that 
the  visible  universe  would  never 
pass  away,  but  be  renovated,  and  so 
last  forever.  We  often  say  that  a 
thing  will  never  happen  so  long  as  the 
world  stands.  Christ  would  strongly 
express  to  the  Jews  His  deference  to 
the  law,  and  His  determination  to 
maintain  it,  in  every  part  of  it,  with- 
out any  fail.  This  was  necessary  to 
correct  their  prejudices  and  meet  their 
objections.  The  gospel  is  not  under- 
stood or  appreciated,  except  it  be  seen 
as  fulfilling  the  Jaw  (Romans  3.  31). 
U  One  jot  or  tittle.  The  least  pos- 
sible part.  Jot  is  the  name  of  the 
smallest  letter  in  the  Hebrew  alpha- 
bet (i),  and  so  it  is  used  to  express 
the  smallest  possible  thing.  So  '  alpha ' 
and  '  omega '  are  the  first  and  last  let- 
ters of  the  Greek  alphabet,  whence 
Christ  is  called  the  alpha  («)  and  the 
omega  (w) — the  first  and  the  last.  Sc 
tittle  is  a  minute  point  by  which  one- 
Hebrew  letter  is  often  distinguished 
from  another  (as  u)  from  is).  See 
James  2.  10,  "  offend  in  one  point." 
The  sense  is,  that  not  so  much  as 
the  dot  of  an  (i)  or  the  cress  of  a 
(t)  shall  fail  from  the  law.  All  shall 
be  fulfilled.  The  phrase,  "  Till  hea- 
ven and  earth  pass,"  does  not  allow 
us  to  infer  that  there  is  a  definite  limit 
set  to  the  law's  enforcement,  and  that 
we  are  to  look  forward  to  any  such  a 
time  as  the  passing  away  of  the  visi- 
ble universe,  for  the  passing  away  of 
the  "law. — The  law  to  which  Christ 
referred  was  the  moral  law ;  for  this 
it  is  that  He  proceeds  at  once  to  ex- 
pound, and  to  show  how  the  gospel  ful- 
fils it.  To  know  what  law  of  Moses 
is  not  abrogated,  we  have  only  to  asU 
whether  it  is  such  as  is  founded  oc 


A.  D.  31.] 


CHAPTER  V. 


61 


oreak  one  of  these  least  com- 
mandments, and  shall  teach  men 
so,  he  shall  be  called  the  least 
in  the  kingdom  of  heaven  :  but 
whosoever  shall  do  and  teach 
Ihem,  the   same  shall   be  called 


mora;  principles,  and  so  equally  bind- 
ing upon  all  nations  and  all  times, 
or  whether  it  is  lucal  and  national. 
The  ceremonial  law  was  constructed 
to  meet  the  peculiar  case  of  the  Jews, 
and  so  it  was  ordained  lor  that  peo- 
ple. So  far  as  it  contained  doctrine, 
as  in  its  types  and  shadows,  it  is  ful- 
filled in  Christ.  This  Paul  proves  in 
the  Epistle  to  the  Hebrews  (see  9.  10 
and  10.  1).  And  so  far  as  it  was  a 
system  of  religious  ceremonies,  it  has 
passed  away.  So  the  judicial  law  of 
the  Jews  was  governmental  and  po- 
litical. This  passed  away  with  the 
Jewish  state  so  far  as  it  was  local. 
But  where  it  contained  statutes  of 
moral  and  universal  force,  they  re- 
main binding.  But  the  moral  law 
was  founded  in  the  nature  of  things, 
a  nd  confi  rmed  and  enforced  by  Christ's 
gospel,  and  can  never  pass  away. 
This  law,  no  mere  man  since  the  fall 
has  ever  perfectly  obeyed.  But  Jesus 
Christ  most  entirely  obeyed  it,  and  in 
Him  have  we  righteousness  and 
strength.  No  sinner  can  be  saved 
but  hy  the  merit  of  His  obedience  and 
death.  This  we  must  humbly  apply 
for.  and  heartily  rest  in,  for  salvation. 
Though  "  some  sins  in  themselves, 
•ana  by  reason  of  several  aggrava- 
tions, are  more  heinous  in  the  sight 
of  God  than  others,"  yet  "  every  sin 
deserveth  God's  wrath  and  curse,  both 
in  this  life  and  that  which  is  to  come." 
— Shorter  Catechism. 

1 9.  Sin  or  error,  taught,  is  worst.  No 
command  of  God  is  little  in  itself.  For 
'i  whosoever  shall  keep  the  whole  law, 
end  yet  offend  in  one  point  (one  jot  or 
.ittle),  he  is  guilty  of  all"  (James  2. 
10).  The  Pharisees  made  void  the 
fcw  by  their  traditions.  They  made 
distinctions,  too.  between  great  and 
snail  commandments.  The  Jews 
6 


great v  in  the  kingdom  of  hea- 
ven. 

20  For  I  szy  ui  to  yon.  Thai 
except  your  righk»ousness  shall 
exceed  w  the  righteousness  of 
the   scribes    and   Pharisees,   ye 

V  1  Sa.2.30.     W  c.23.23-28.  Ph.3.9 

reckon  the  least  commandment  of  the 
law  to  be  that  of  the  bird's  nest(Deut. 
22.  6,  7).  And  they  omitted  the 
weightier  matters  of  the  law — judg- 
ment, mercy,  and  faith — while  they 
strictly  tithed  the  mint,  anise  and 
cummin.  No  duty  is  to  be  despised. 
By  these  least  commandments,  our 
Lord  meant  those  which  the  Phari- 
sees counted  least,  and  which  men 
are  wont  to  count  of  least  importance. 
IT  Shall  be  called  least.  As  he  dis- 
parages the  law,  so  shall  he  be  dis- 
paraged under  the  gospel.  In  the  king- 
dom of  heaven,  or  in  the  church  un- 
der this  economy  of  Christ,  he  shall 
be  set  at  nought.  As  he  makes  void 
the  law,  so  his  profession  shall  be 
made  void.  See  Isa.  9.  15.  Mai.  2.  8, 
9.  Our  duty  is  to  do  and  teach  all 
that  God  has  commanded.  Profess- 
ing Christians  cannot  indulge  "  small 
sins,"  and  find  favour  with  God. 
Ministers  cannot  shun  to  declare  the 
whole  counsel  of  God.  Practice  and 
precept,  too,  must  go  together.  It  is 
not  enough  to  do  what  is  right  between 
mai  and  man.  We  must  set  an  ex- 
ample of  piety  toward  God  ;  and  we 
may  all  teach  others  by  this  means.  To 
'  do  and  teach1  the  truth,  gives  a  high 
grade  under  the  gospel  dispensation. 

20.  Here  the  drift  of  the  former 
verses  is  explained.  Our  Lord  de- 
manded higher  views  of  the  Divine 
requirements,  and  a  better  course  of 
conduct  than  the  scribes  and  Phari- 
sees showed.  They  had  a  corrupt 
doctrine  of  righteousness,  and  made  a 
hypocritical  parade  of  self- righteous- 
ness.  IT  Exceed.  Literally — abound 

more  than.  The  Wicklif  transla- 
tion, 1380,  has  it,  "  be  more  plente- 
ous." Abel's  sacrifice  (Heb.  11,  4) 
is  literally  a  more  abounding  or  fuller . 
sacrifice — translatec,    more    excellent. 


62 


MATTHEW. 


[A   0.32. 


6hall  in  no  case  enter  in  to  the 
kingdom  of  heaven. 

21  Ye  have  heard  that  it  was 
said  l  by  them  of  old  time,  x 
Thou  shalt  not  kill  ;  and  who- 

1  Or,  to  them,    x  Ex.20.13.  De.5.17. 

It  is  the  same  idea  found  in  both  pas- 
sages, and  in  both  to  show  the  defec- 
tiveness of  the  opposite.  Whether 
Cain's  or  the  Pharisees',  something 
was  essentially  lacked.  Unless  your 
doctrine  and  practice  go  beyond  that 
of  mere  formalists  and  time-servers, 
ye  shall  have  no  part  nor  lot  in  the 
gospel.  True  righteousness  "  is  that 
of  the  heart,  in  the  spirit,  and  not  in 
the  letter,  whose  praise  is  not  of  men, 
but  of  God"  (Rom.  2.  29).  It  is  com- 
posed of  such  tempers  as  Christ  had 
just  pronounced  blessed,  as  humility, 
meekness,  holiness,  mercy,  purity,  &c. 
And  we  must  have  such  views  of 
God's  requirements,  and  of  our  own 
lives,  as  to  see  that  in  Christ  alone 
we  have  complete  righteousness  and 
strength.  Observe,  our  Lord  now 
proceeds  to  point  out  the  true  force 
and  meaning  of  the  law,  and  to  ex- 
pose the  vain  traditions  of  the  Phari- 
sees— to  show  how  it  was  they  who 
would  destroy,  and  He  that  would  ful- 
fil. They  who  are  not  fit  for  the 
kingdom  by  an  embrace  of  Christ, 
and  imitation  of  Him,  must  perish. 

21.  Ye  have  heard.  He  first  takes 
the  sixth  command  (Exod.  20.  13), 
and  refers  them  to  the  exposition  of 
it  that  was  familiar  among  them,  and 
of  old  standing.  This  command  was 
the  first  broken  openly  by  Adam's 
race.  And  its  violation  stands  first  on 
the  list  of  natural  depravities.  "  Out 
of  the  heart  proceed  evil  thoughts — 
murders"  (ch.  15.  19).  The  sum  of 
the  commandments  is  love.  Their 
ideas  of  this  law  went  no  further  than 
-he  clause  which  they  added  to  ex- 
plain it.  So  it  applied  only  to  actual 
murder,  and  subjected  the  murderer 

to  an  inferior  punishment. IT  The 

judgment.  This  wjls  a  lower  court 
of  the  Jews,  deciding  causes  of  small- 
er moment.      Tie   actual   murderer 


soever  shall  kill  diall  be  in  dan- 
ger of  the  judgment  : 

22  But  I  say  unto  you,  That 
whosoever  is  angry  with  his 
brother  without  a  cause,  ^  shall 


y  1  Jno.3  15. 


was  held  liable  to  this  court,  and  that 
was  all. 

22.  But  I  say  unto  you.  Christ  now 
puts  forward  His  exposition  of  the 
law,  as  in  contrast  with  that  which 
had  been  received  among  them.  He 
was  the  law's  authorized  expounder. 
He  was  God  in  the  flesh ;  and  who 
could  explain  the  law  as  well  as  he  1 
He  shows  that  the  precept  extends 
properly  to  the  thoughts,  and  feel  ngs, 
and  language,  as  well,  as  to  outward 
acts.  This  is  the  great  point.  "  He 
judgeth  not  according  to  outward  ap- 
pearance, but  looketh  on  the  heart." 

1st.  As  to  the  feeling.  Because 
anger,  indulged  and  carried  out,  leads 
to  murder;  and  because  with  God 
the  inward  feeling  has  the  essence  of 
ihe  outward  act;  therefore  it  comes 
under  the  condemnation.  Not  only 
the  act,  but  whatsoever  tendeth  there'- 
unto,  is  condemned  (1  John  3.  15). 
See  the  case  of  Cain,  and  of  Joseph's 
brethren,  where  the  evil  passion  led 

on    to    murderous    deeds. H   His 

brother.  His  fellow-iran.  All  men 
are  our  brethren,  as  of  the  same  hu- 
man family.  Mai.  2.  10.  1  Cor.  8.  G. 
The  idiom  arose  from  the  Jews  re- 
garding all  Israelites  as  brethren.  Sc 
the  word  neighbour,  as  Christ  ex* 
plained  it  in  the  parable  of  the  gooc 
Samaritan.  It  is  not  taught  here, 
that  anger  may  be  indulged  where 
men  think  they  have  a  cause.  It  is 
rather  hinted,  that  anger  at  a  brother 
is  causeless.  See  Psalm  7.  4;  25. 
3  ;  119.  78.  We  may  be  angry  at  the 
sin,  but  not  at  the  person.  The  gen- 
eral idea  is  clear.  He  that  is  easily 
angry,  or  bitterly  angry,  and  mere  at 
persons  than  at  things,  is  tr  be  con- 
demned. 

2d.  As  to  the  language  cf  anger. 

IT  Raca.  A  term  of  reproach,  mean- 
ing a   'jcnte^ptible,  worthless  fellow 


/L  D.  31.] 


CHAPTER  V. 


153 


be  in  danger  of  the  judgment  : 
and  whosoever  shall  say  to  his 
brother,  l  Raca,  shall  be  in  dan- 

1  i  e.,  vain  fellow.  2  Sa.6.20. 


To  use  scornful  language  towards 
others,  is  an  offence  before  God. 
though  it  is  thought  so  lightly  of,  and 
is  so  frequently  done,  as  though  it 
were  no  harm.  But  it  is  here  shown 
to  be  included  under  the  sixth  com- 
mandment. The  religion  of  Christ 
enjoins  kindness,  gentleness,  and  cour- 
teousness  to  all.  '•  Let  all  bitterness, 
and  wrath,  and  anger,  and  clamour, 
and  all  evil  speaking,  be  put  away 
from  you." IT  The  council.  Liter- 
ally, the  Sanhedrim,  before  whom 
weightiest  matters  came — the  highest 
court  of  the  Jews.  The  idea  is,  that 
this  offence,  counted  so  slight  by  the 
Pharisees,  as  though  it  had  nothing 
at  all  to  do  with  the  commandment, 
is  reckoned  by  Him  a  Sanhedrim  of- 
fence, worthy  of  being  brought  before 
that  highest  tribunal — an  offence 
weighty  as  th<^3  they  referred  to  that 
highest  couru  This  council  was 
composed  of  seventy  members,  from 
the  chief  priests,  elders,  and  scribes. 
The  acting  high  priest  was  usually 
president  of  the  Sanhedrim.  This 
tribunal  could  pass  sentence  of  death, 
but  could  not  execute,  now  that  Judea 
was  under  the  Romans.  They  could 
only  pronounce  a  decision,  and  trans- 
mit it  to  the  procurator,  with  whom 
it  rested  to  execute  or  not. — We 
learn  that  abusive  language  will  be 
taken  notice  of  by  God,  and  that  it 
renders  a  man  liable  to  the  high- 
est judgment,  though  he  may  have 
thought  it  would  never  come  into  ac- 
count. "Every  idle  word  that  men 
shall  speak,  they  shall  give  account 
theieof  in  the  dav  of  judgment"  (ch. 

12.  36). U  Thou  fool.     This  term, 

in  the  Scripture  sense,  carries  with  it 
an  accusation  of  depravity  and  wick- 
edness.    Thou  v:retch  or  sinner   (Ps. 

14.  1.    Josh.  7.   15). IT  Shall  be  in 

danger  of  hell  fire.  Literally — shall  be 
worthy  of  tlie  Gehenna  of  fire.  The  ob- 
jec  here  was  to  classify  these  offences, 
and   to  show  that  this  last,  though 


ger  of  the  council:  but  whoso- 
ever snail  say,  Thou  fool,  shall 
be  in  danger  of  hell  lire. 


judged  so  trivial  among  them,  was 
worthy  the  severest  doom  of  which 
they  knew,  called  the  Gehenna  of  fire, 
Among  the  Jews  there  were  three 
grades  of  condemnation — the  judg- 
ment, the  council,  the  fire  of  Hinnom. 
The  word  Gehenna  is  made  up  of  two 
Hebrew  words,  meaning  together  the 
valley  of  Hinnom.  This  lay  at  the 
south-west  of  Jerusalem,  below  Mount 
Zion,  and  was  the  infamous  place 
where  human  sacrifices  were  offered 
to  the  idol  Moloch  (2  Kings  16.  3. 
Jer.  7.  31.  2  Chron.  28. 3  :  33.  6).  The 
Rabbins  tell  us  that  a  statue  of  the 
idol,  made  of  brass,  was  placed  on  a 
brazen  throne,  having  the  head  of  a 
calf,  with  a  crown  upon  it.  The 
whole  structure  was  hollow,  and  in  the 
pedestal,  as  a  furnace  or  oven,  a  fierce 
fire  was  kindled.  When  the  image 
became  heated  red  hot,  the  infant  vic- 
tim was  thrown  into  its  arms.  This 
place  was  also  called  Tophet,  Jer.  7. 
31,  32,  from  toph,  a  drum,  because 
drums  were  beaten  furiously  to  drown 
the  cries  of  the  tormented  victims. 
This  horrid  worship  afterward  be- 
came discarded  (2  Kings  23.  10),  and 
the  place  was  used  as  a  receptacle  for 
all  the  filth  of  the  city.  Carcasses 
were  thrown  out  there.  The  bodies 
of  vilest  criminals  were  cast  into  that 
sink  of  pollution.  Some  were  also 
executed  there,  as  a  distinction  ot 
vileness.  And  on  account  of  the  aw- 
ful pestilential  stench  that  the  place 
threw  up,  from  so  much  rottenness, 
fires  were  kept  perpetually  burning. 
Hence  it  is  called  the  Gehenna  of  fire 
— a  fit  symbol  of  hell.  The  word 
Gehenna  was  used  by  our  Lord  most 
distinctly  for  hell  itself.  It  is  used  in 
the  New  Testament  twelve  times;  al- 
ways by  our  Lord,  except  once  by 
James  (3.  6) ;  and  always  as  mean- 
ing the  place  of  eternal  torment,  ex 
cept  here,  where  it  refers  distinctly  to 
the  valley  of  Hinnom,  as  representing 
that  abode  of  the  lost.     These  three 


84 


MATTHEW. 


[A.  D.  31 


23  Therefore,  if  thou  bring 
fehy  gift s  to  the  altar,  and  there 
rememberest  that  thy  brother 
hath  aught  against  thee, 


grades  of  condemnation  among  the 
Jews  were  here  used  by  our  Lord,  to 
show  divers  grades  of  offences  under 
the  sixth  commandment,  which  the 
Pharisees  did  not  at  all  allow.  In 
the  eye  of  God's  broad  and  searching 
law,  these  forms  of  evil  passions, 
though  they  issued  not  in  actual  mur- 
der, should  be  held  equal  to  those 
crimes  which  they  condemned  by  "  the 
judgment,"  "the  council,"  and  the 
"  fire  of  Hinnom."  And  harboured 
or  concealed  anger,  contemptuous  and 
abusive  language,  and  bitter  reviling 
and  imprecations,  should  be  adjudged 
\o  condign  punishment  in  the  world 
to  come,  such  as  these  earthly  ver- 
dicts could  only  in  a  manner  repre- 
sent. If  we  have  anything  against 
our  neighbour,  the  Scripture  directs 
us  what  to  do.  We  are  to  go  and  tell 
him,  and  seek  reconciliation  (ch.  18. 
15-17). 

23,  24.  Dcty  to  God. — Our  Lord 
would  teach,  that  the  sixth  command  is 
obeyed  only  by  maintaining  kindness 
and  good  understandings  with  our 
neighbour.  The  Pharisees  thought 
that  if  sacrifices  were  offered,  and  ex- 
ternal rites  observed,  they  did  well. 
Eut  here  is  &  first  duty  to  God.     As  to 


24  Leave  there  thy  gift  before 
the  altar,  and  go  thy  way ;  lirst 
be  reconciled  to  thy  brother,  and 
then  come  and  offer  thy  gift. 


outward  worship,  we  should  not  put  it 
first,  as  though  it  were  enough  and 
every  thing.  We  should  make  it  our 
very  first  business  to  promote  concili- 
ation and  love.  If  we  l,ave  even  gone 
so  far  as  to  begin  our  religious  wor- 
ship, and  there  remember  that  another 
has  ground  of  complaint  against  us,  we 
are  "to  go  about  the  settlement  of  this 
first  of  all,  for  the  worship  will  be  re- 
jected of  God  if  we  have  not  followed 
peace  with  all  men.  "  Put  on  (love) 
charity,  which  is  the  bond  of  perfect- 

ness." IT  If  t/wu  bring  thy  gift  to 

the  altar.  This  was  the  prominent 
act  of  external  worship,  among  the 
Jews.  The  altar  was  the  place  where 
they  presented  their  offerings,  and 
whatever  they  brought  was  called  a 
gift.  The  representation  here  given 
of  the  altar  is  from  Kitlo.  For  an- 
other form,  see  under  Matthew 23.  18, 

taken  from  the  same  work. IT  Be 

reconciled.  Be  agreed.  Observe,  The 
offeiukr  is  enjoined  to  be  reconciled. 
So  sinners  are  urged  to  be  reconciled 
to  God.  The  meaning  here  is,  to  seek 
reconcilement  and  agreement  —  to 
make  acknowledgment  of  the  wrong, 
and  apply  for  favour.  "  Seek  peace 
and  pursue  it."    Philo  says,  that  wh  -n 


/LD.  31.} 


CHAPTER  V. 


Go 


25  Agree  with  thine  adversary 
quickly,  while  thou  art  in  the 
way  with  him  ;  lest  at  any  time 
the  adversary  deliver  thee  a  to 
the  judge,  and  the  judge  deliver 
thee  to  the  officer,  and  thou  be 
cast  into  prison. 

26  Verily  I  say  unto  thee, 
Thou  shalt  by  no  means  come 
out  thence,  till  thou  hast  paid 
the  uttermost  farthing. 


cPr.25.8.  Lu.  12.58.59. 


a  man  injured  his  brother,  and,  re- 
penting of  his  fault,  voluntarily  ac- 
knowledged it,  he  was  first  to  make 
restitution,  and  then  to  come  into  the 
temple,  presenting  his  sacrifice  and 
asking  pardon.  Thus  we  are  here 
taught  that  no  worship  of  God  is  ac- 
ceptable, while  we  neglect  our  duties 
to  one  another,  and  live  in  discord 
with  our  fellow-men. 

25.  The  part  of  Prudence. — This 
verse  exhorts  to  a  speedy  settlement 
of  difficulties,  and  inculcates  a  placa- 
ble spirit  and  a  promptness  to  make 
amends.  Long  and  grievous  strifes 
at  law  come  often  from  men's  being 
too  tenacious  of  their  own  rights,  and 
too  regardless  of  others' ;  being  obsti- 
nate and  unyielding  in  settlement. 

IT  Adversary — accuser  or  creditor. 

H  h*>  Ike  way — that  is.  on  the  road  to 
the  court  or  judge.  By  the  Roman 
law,  the  aggrieved  could  compel  the 
other  party  to  go  with  him  before  the 
Prantor — but  they  might  agree  by  the 
way  to  settle,  which  was  often  done. 
Do  not  be  slow  to  do  justice,  for  the 
matter  will  grow  more  serious.  "  How 
great  a  matter  a  little  fire  kindleth." 
11  The  beginning  of  strife  is  as  when 
one  letteth  out  water"  (Prov.  17.  14). 
That  personal  difficulties  grow  seri- 
ous by  dt  laying  the  settlement,  is  here 
6et  forth  by  taking  a  case  of  deb;, 
where,  if  the  claim  is  not  attended  to, 
the  creditor  or  adversary  may  deliver 
the  debtor  to  the  judge,  and  the  judge 
to  the  ollicer  or  sheriff,  and  the 
bhrriir  to  tl'.e  prison — and  so  from 
Hep  tc  step  it  reaches  extremes.  No 
0* 


27  %  Ye  have  heard  that  :t  was 
said  by  them  of  old  time,  Thou 
shalt  not  commit  adultery  : 

28  But  I  say  unto  you,  That 
whosoever  looketh  b  on  a  wo- 
man to  lust  after  her,  hath  com- 
mitted adultery  with  her  already 
in  his  heart. 

29  And  if  thy  right  eye  "  of- 
fend thee,  pluck  it  out,  and  cast 
it  from  thee  :  for  it  is  profitable 

b  Job  31. 1.  Pr.6.25.    1  or,  do  came  tfiee  to  offend. 


purgatory  is  taught  here,  for  this  re- 
lates wholly  to  dealings  with  fellow- 
men.  Children  are  to  understand, 
that  they  often  sin  by  not  making  up 
at  once,  when  there  is  any  wrong 
done.  If  any  one  has  wronged  them, 
they  are  quickly  to  forgive,  and  if 
they  have  done  any  thing  wrong  fci 
others,  they  are  quickly  to  own  it,  and 
ask  pardon,  and  promise  to  do  so  no 
more.  Augustine  interprets  this  of 
tlie  Law,  as  the  adversary,  with  a  spi- 
ritual application  which  it  may  in- 
clude. 

26.  Not  come  oxit  thence.  This  shows 
the  serious  consequence  of  letting  diffi- 
culties grow  by  delaying  to  settle 
them.  Our  Lord  speaks  of  various 
strifes  that  arise  anion?  men,  and 
uses  these  phrases  of  court  to  illus- 
trate the  subject.  How  much  better, 
even  as  the  part  of  prudence,  to  agree 
with  the  creditor,  or  attend  to  any 
claim  upon  us,  than  have  things  come 
to  such  an  issue.  How  wise,  also,  to 
be  reconciled  to  God.  before  it  is  too 
late.     See  ch.  18.  34;  25.  46. 

27-30.  The  seventh  commandment 
(Exodus  20.  14),  our  Lord  expounds 
on  the  same  great  principles.  He 
judgeth  not  according  to  the  outward 
appearance,  but  looketh  on  the  heart. 
The  lust  of  the  flesh  and  the  lust  cf 
the  eye  ais  here  condemned  as  a  vio- 
lation of  the  commandment.  Not 
only  the  act  of  adultery,  but  the  un- 
chaste desire  (or  the  adulterous  eye, 
2  Pet.  2.  14).  Even  the  looking,  thai 
is  to  indulge  these  impure  thoughts 
and  passions,  is  a   breaking  of  the 


ffi 


MATTHEW. 


[a.  D  31. 


for  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  that 
thy  whole  body  should  be  cast 
into  hell.0 
30  And  if  thy  right  hand  of- 
fend thee,  cut  it  oft',  and  cast  it 
from  thee  :  for  it  is  profitable 
for  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  that 
thy  whole  body  should  be  cast 
into  hell. 

C  Ro.8.13.  lCor.9.27. 


command.  That  looking  with  a  lust- 
ful eye  was  the  crime  of  David,  which 
led  on  to  adultery,  and  that,  to  mur- 
der. 2  Sam.  11.    Psalm  51. IfT/t// 

right  eye.     The  most  important  organ 

of  sense.     See  Zach.  11.  17. IT  OJ- 

jend.  The  Greek  word  is  scandoJizo. 
The  Cranmer  translation,  1539,  has  it 
"  hynder."  The  Geneva,  1557,  has  it 
<(  cause  thee  to  offend."  This  is  the 
true  sense.  Some  would  argue  that 
they  could  not  avoid  this  entering  of 
sin  at  the  eyes.  But  better  part  with 
your  very  right  eye  than  sin.  There- 
fore strive  most  earnestly  to  crucify 
the  flesh  (Gal.  5.  24),  and  mortify  the 
members  (Col.  3.  5),  and  "  abstain 
from  fleshly  lusts  which  war  against 

the  soul  "  (*1  Pet.  2.  1 1 ). IT  Pluck  it 

out.  This  indicates  the  strongest  op- 
position. .Not  surely  to  mutilate  our 
bodies,  but  to  deny  ourselves  severely, 
lest  we  go  into  temptation ;  and  to  put 
away  all  occasions  of  sin — to  crucify- 
not,  only  the  flesh,  but  the  affections 
and  lusts,  striving  by  all  means  to  lay 
aside  the  sins  which  most  easily  beset 
us,  and  sacrifice  the  dearest  things 
that  prove  occasions  to  sin.  Submit 
to  denials,  and  use  even  violent  means 
that  would  be  like  putting  out  the  eye 
itself,  rather  than  yield.  "  The  meta- 
phor "  (says  Flavel)  "  is  from  chyrur- 
geons,  whose  manner  it  is,  when  the 
whole  is  in  danger  by  any  part,  to  cut 
it  off,  lest  all  perbh." 
30.  The  same  sentiment  is  here  re- 

f)eated.  It  teaches  that  we  had  better 
ose  our  limbs  than  sin  with  them, 
and  that  no  loss  or  damage  is  so  griev- 


31  It  hath  been  said,  Whoso 
ever  shall  put  away  his  wife 
let  him  give  her  a  writing  of 
divorcement  :d 

32  But  I  say  unto  you,  that 
whosoever  shall  put  away  hig 
wife,e  saving  for  the  cause  of 
fornication,  causeth  her  to  com- 
mit adultery :  and  whosoever 
shall  marry  her  that  is  divorced, 
committeth  adultery. 

d  De.24.l.  Je.3.1.  Mar.10.2-9.    ec.19.9.  lCor.7  1A,11. 

ous  as  the  loss  of  God's  favour — that 
therefore  we  must  not  yield  our  mem- 
bers as  instruments  of  unrighteous- 
ness unto  sin,  nor  by  any  means  let 
sin  reign  in  our  mortal  body,  that  we 
should  obey  it  in  the  lusts  thereof. 
Rom.  G.  12,  13. — —IT  It  is  profitable— 
it  will  be  to  your  advantage  to  give 
up  this  source  or  means  of  sinful 
gratification,  whatever  it  be,  rather 
than  be  cast,  with  all  the  unmortified 
passions  of  the  flesh,  into  hell. 

31,  32.  Moses  had  said  it  (Deut. 
24.  1).  And  this  had  been  so  con- 
strued by  the  Jewish  teachers/  as  to 
admit  of  separation  between  husband 
and  wife  on  the  slightest  grounds,  if 
only  a  bill  of  divorce  was  given. 
How  this  evil  prevailed  in  the  time 
of  Malachi,  see  Mai.  2. 14-16.  They 
were  "  suffered  "  by  the  judicial  sta- 
tute, or  magistrate's  rule,  to  put  away 
the  wife  on  account  of  ceremonial 
uncleanness.  This,  because  of  theii 
social  condition  and  hardness  of  heart, 
was  tolerated  then.  But  the  permis- 
sion (says  Scott)  was  construed  intc 
a  command,  and  sadly  abused  What 
had  been  allowed  as  a  civil  maltei 
under  Moses,  to  avoid  a  greater  evil, 
had  been  pronounced  by  them  e*  ery 
way  right,  and  thus  the  original  i  sti* 
tution  of  marriage  had  been  degraded 
and  disesteemed.  Yet,  as  the  legal 
writing  of  divorcement  was  required 
by  Moses,  and  a  wife  could  not  be  pul 
away  without  the  formality  and  de- 
lay of  this,  it  icas  a  lower  witness  to  the 
sanctity  of  marriage ;  so  that  Christ  and 
Moses' legislate  in  the  same  direction 


A.  D.  31]  CHAPTER  V. 

33  H  Again,  ye  have  heard  that 
it  hatli  been  said  by  them  of 
old  time,  Thou  sbalt  not  for- 
swear thyself,  f  but  shalt  per- 
form unto  the  Lord  thine  oaths  : 

34  But  I  say  unto  you,  Swear 

/Le.19.12.  Nll.30.2.  De.23.23. 


Bat  Christ  here  laid  down  the  rule, 
that  divorce,  saving  tor  one  cause, 
fornication,  does  not  break  the  mar- 
riage covenant — the  woman  is  count- 
ed by  Him  a  married  woman  still  ! 
He  that  marries  her,  commits  adul- 
tery, and  she  is  caused  to  commit  adul- 
tery by  this  unlawful  divorce.  They 
that  give  divorces  or  grant  them  for 
any  other  cause  than  fornication, 
come  under  this  sentence  of  our  Lord. 
They  who  grasp  at  every  liberty  they 
ean  rind,  will  never  keep  God's  com- 
mandments. How  little  will  such 
regard  their  duty,  or  guard  their  hearts 
from  sin.  Marriage  is  most  sacred 
as  a  standing  symbol  in  the  world,  of 
Christ's  u-nion  with  the  Church. 

33.  Forswear  thyself — swear  falsely 
-  perjure  thyself.  See  Levit.  19.  12. 
Deut.  23.  23.  They  interpreted  the 
law  as  applicable  to  false  swearing 
only  where  the  proper  name  of  Jeho- 
vah was  used.  If  this  were  omitted 
in  the  oath,  they  counted  the  perjury 
a  small  offence.  So  they  distinguish- 
ed oaths  into  weightier  and  lighter, 
making  an  exact  scale  of  their  obli- 
gation on  the  conscience.  And  they 
deemed  the  perjury,  or  false  swear- 
ing, the  only  profanity.  An  oath  is  a 
solemn  affirmation,  in  which  God  is 
called  to  witness  to  the  truth  of  what 
is  said,  and  to  visit  with  His  ven- 
geance if  the  oath  be  false. ^Per- 
form unio  /he  Lord.  Sacredly  fo  stand 
by  and  fulfil  what  is  engaged  in  the 
oath.  Our  Lord  would  teach  that 
light  swearing,  as  well  as  false  swear- 
ing, was  forbidden — that  taking  His 
name  in  vain  (Exodus  20.  1),  applies 
to  all  irreverent  oaths,  even  where 
His  proper  name  is  not  introduced. 
For  His  name  is  that  whereby  He 
inakt  th  Himself  known,  and  includes 
His    "  titles.    attribufes,    ordinances, 


(5T 


not  at  all  :  e  neither  by  heaven  ; 
for  it  is  God's  throne  : 

35  Nor  by  the  earth  ;  fcr  it  is 
his  footstool :  neither  by  Jeru- 
salem ;  for  it  is  h  the  city  of  the 
great  King. 

#C.23. 16-22.  Ja.5.12.     h  Re.21.2,10. 


words,  and  works."  Instances  are 
given  to  this  effect  in  the  verses  fol- 
lowing. 

34.  Swear — take  oath — not  at  all. 
This  is  not  to  forbid  all  oaths,  but  of 
such  kind  as  are  named.  They  used 
various  forms  of  swearing  by  sol- 
emn objects,  as  by  the  temple,  by 
heaven,  by  the  head,  by  Jerusalem ; 
and  they  made  the  most  capricious 
distinctions  in  these  oaths— as  that  it 
was  right  to  swear  by  the  temple,  but 
not  by  the  gold  of  it — and  by  the  altar, 
but  not  by  the  gift  upon  it.  (See  ch. 
23.  16-23.)  Our  Lord  would  teacb 
that  this  was  indirectly  swearing  by 
God — for  the  Heaven  was  His  throne, 
and  the  earth  was  His  footstool.  He 
does  not  here  forbid  judicial  oaths, 
but  mainly  these  conversational  oaths 
which  he  instances,  and  others  only 
as  verging  toward  such.  He  teaches 
that  an  oath,  if  it  be  any  thing  out  a 
wanton  mockery  and  profanity,  is  in 
substance  a  solemn  appeal  to  God. 
And  hence,  though  a  man  may  swear 
lightly  by  some  inferior  object,  or 
though  the  law  under  which  he  swears 
may  not  require  him  to  believe  in 
God,  and  eternity,  and  a  judgment, 
yet  an  oath  is  an  oath,  however  it  be 
called,  and  those  who  make  light  of 
it  do  profane  God's  name.  Besides, 
in  swearing  by  an  inferior  object,  we 
ascribe  to  it  the  prerogative  of  God. 
"  He  that  sweareth  in  the  earth,  shall 
swear  by  the  God  of  truth  "  (Isa.  65. 
16). 

35.  Jerusalem.  This  city  had  its 
sanctity  from  being  the  seat  of  His 
majesty  and  the  place  of  His  holy 
temple.  God  is  the  great  King  and 
Governor  of  the  nations.  Psalms  47.  7; 

48.  2  ;  95.  3.    Job   13.  9. IT  By  thy 

head — or  by  thy  life.     "  As    1   rive, 
'may  I  die  i^'  it  be  not  true.'     We 


68 


MATTHEW. 


[A.  D.  31. 


36  Neither  shalt  thou  swear 
by  thy  head,  because  thou  canst 
not  make  one  hair  white  or 
black  : 

37  But  let  your  communica- 
tion be,  Yta,  yea ;  Nay,  nay  : 
for  whatsoever  is  more  than 
these,  cometh  of  evil.i 

38  If  Ye  have  heard  that  it  hath 


have  not  our  lives  in  our  po^er,  even 
to  alter  the  essential  colour  of  a  hair. 
Therefore  we  have  no  right  to  pledge 
our  lives  for  our  sincerity.  And  to 
use  such  oaths  in  conversation  is  the 
grossest  trifling  with  God  and  sacred 
things.  But  many  profane  people 
now  use  a  list  of  such  oaths,  which 
they  flatter  themselves  do  not  violate 
the  third  commandment,  because  the 
name  of  God  is  not  used.  Such  per- 
sons are  ungodly  and  condemned. 
Profane  swearers  are  generally  of 
low,  debased  character  in  every  im- 
portant respect. 

37.  Your  communication.  Your 
•.alk.  Be  content  with  a  solemn,  non- 
est,  explicit,  yes  or  no.  There  is 
really  no  need  of  more.  Extravagant 
talk  and  profuse  appeals  and  affir- 
mations to  establish  what  we  say, 
come  of  evil.  They  spring  from  bad 
dispositions,  wrong  views,  evil  mo- 
tives or  habits,  and  are  from  the  Evil 
one.  The  oath  of  itself,  is  a  recogni- 
tion of  man's  untruthfulness. 

38.  An  eye  for  an  eye.  God  had  en- 
joined this  ("Deut.  19.  21.  Levit.  24. 
20.  Exod.  21.  24)  as  a  rule  for  ma- 
gistrates to  punish  personal  injuries 
by  inflicting  the  like,  and  not  more  or 
less  at  their  pleasure.  But  this  rule 
was  seized  upon  by  individuals  to 
gratify  private  revenge,  and  to  do  to 
others  as  others  did  to  them.  This 
lex  talionis,  or  law  of  retaliation,  was 
mostly  in  private  hands,  according  to 
their  customs,  and  was  a  source  of 
great  mischief. 

I.  As  to  person-  39.  Resist  not  evil,  or 
x\  indignity.  the  evil-dd  er  who  affix  fits 
you.     This  is  against  rendering  evil 


been  said,  A.n  1  vye  for  an  eye, 
and  a  tootli  for  a    ooth  : 

39  But  I  say  unto  you  k  that 
ye  resist  not  evil  :  but  whoso- 
ever shall  smite  thee  »  on  thy 
right  cheek,  turn  to  him  the 
other  also. 

40  And  if  any  man  will  sue 
thee  at  the  law,  and  take  away 

/Ex.21.24.   fcFr.20.22;  24.29.  Ro.12.17-19.  I  Is. 50.6 


for  evil  to  any  man,  and  even  more 
against  taking  a  stand  of  hostile  op 
position  to  match  another's  miscon- 
duct. As  in  the  former  passages,  the 
doctrine  laid  down  is  not  absolute, 
but  qualified  by  what  immediately 
follows.  To  practice  non-resistance 
in  all  cases,  is  often  to  encourage  the 

wicked. IT  Smite    thee.      Greek  - 

rapisci — rap  or  slap  thee.  This  was 
regarded  as  a  special  affront.  2  Cor 
11.  20.  The  phrase  is  used  here  pro- 
verbially. We  are  to  present  a  tront 
of  greatest  patience  and  forbearance. 
Instead  of  smiting  back,  as  is  com- 
mon among  men,  it  had  better  be 
borne  meekly.  "  This  one  staff  of 
Moses  shivers  the  ten  thousand  spears 
of  Pharaoh."  A  personal  indignity  had 
rather  be  suffered  than  to  pay  bark  in 
the  same  coin.  This  docs  not  refer  to 
self-defence  for  protection  of  life  and 
family.  Our  Lord's  example  is  to 
the  point,  "  Who  when  he  was  revi- 
led, reviled  not  again."  1  Pet.  2.  23. 
Micah  5.  1.  See  Rom.  13.  17-.' 9. 
2.  As  to  injury  40.  Sue  thee  at  the  lew. 
of  estate.  The  principle  is  here  ap- 
plied to  property.  Where  an  ill-de- 
signing and  maL'cious  man  takes 
every  opportunity  to  wrong  by  law- 
suits, and  gets  an  advantage  "so  rar 
as  t6  take  away  yonr  coat,  le,  him 
have  your  cloak  alto,  rather  than 
contend.  These  were  the  two  cluei 
garments  in  use  at  tbnt  time.  Thfl 
coat  was  the  under,  and  the  cloak  toe 
upper  or  over,  a  sort  of  wrapper  and 
loose.  See  Cuts  1-3.  It  was  oftan 
used  by  the  poor  at  night  for  a.  cover- 
ing Hence  the  law  of  Moses  pro- 
vided that  in  cass  it  was  givcu  as  a 


A.  D.  31.J  CHAPTER    V. 

thy  coat,  let  him  have  thy  cloak 
also. 
41  And  whosoever  shall  com- 


pledge,  it  should  not  be  retained  over 
night.  So  it  was  valued  more  than 
the  other.  And  the  sentiment  here  is, 
that  even  besides  your  coat,  you  had 
better  give  up  your  cloak  than  con- 
tend with  such  a  man.  Even  on 
temporal  grounds  this  is  often  found 
to  be  the  best  plan,  rather  to  lose 
something  than  quarrel  at  law  with 
malicious  and  wicked  men.  The 
cuts  below  are  from  Kitto's  Encyclo- 
pedia, showing  the  coat  (under)  and 
doak  (over),  also  the  fringe  (fig.  4) 
on  the  hem  or  border  of  the  outside 
garment,  not  at  the  feet,  but  midway. 
3.  As  to  per-  4L  Compel.  The  term 
Bona!  liberty,  here  used  is  from  a  word 
signifying  a  king's  courier,  who  could 
compel  (see  the  word  chap.  27.  32) 
into  the  public  service,  especially  to 
carry  the  king's  commands  through 
the  empire.  This  was  a  custom  of 
Persian  origin,  and  the  duty  taught 
is,  that  if  compelled  or  pressed  into 
service  by  such  public  authority,  and 
made  to  go  a  mile,  we  shuuld  go 
twain,  that  is,  two  miles,  rather  than 
quarrel.  The  spirit  here  enjoined  is, 
wherever  it  is  possible,  and  as  much 
as  lieth  in  us  (that  is,  for  our  part),  to 
live  peaceably  with  all  men.    Rom. 


pel  thee  to  go  a  rnile,  go  wiJ. 
him  twain. 
42  Give    to    him    that    asketh 


12.  18  and  13.  1.  Patience  and  gen- 
tleness under  the  severe  exactions  of 
men,  are  inculcated. 

42.  Give.  A  broad  rule  of  benevo- 
lence is  here  laid  down,  which  will 
be  safe  for  all  cases.  The  heart  must 
be  open  to  give.  We  should  culti- 
vate the  habit  of  giving.  This  is 
meant  as  a  rule  against  the  rule  of 
many,  not  to  give.  We  had  better 
even  give  to  one  that  shall  prove  un- 
deserving, than  turn  away  the  wor- 
thy poor  unhelped.  Many  object 
that  there  are  impostors ;  but  this 
does  not  discharge  us  of  our  obliga- 
tion. Such  a  general  presumption  in 
favour  of  giving  should  be  set  aside 
only  by  a  weighty  and  sufficient  rea- 
son. The  spirit  noticed  in  James  2. 
15,  16,  is  rebuked  that  says,  "  Be  ye 
warmed,"  &c,  but  gives  nothing. 
Christians  should  ask  themselves 
what  they  have  that  they  have  not 
received.  "  Every  good  gift  and  every 
perfect  gift  is  from  above  (James  i. 
17),  and  comelh  down  from  the  Fa- 
ther of  lights."  He  gives  us  more 
than  others,  that  we  may  have  where- 
with to  dispense  His  bounties.  So 
He  makes  us  stewards,  and  will  hold 
us  to  account.    We  should  take  all 


Exoi  22  26 


Numbers  15.  58 


70 


MATTHEW. 


IA.  D.  31. 


thee,  and  from  him  that  would 
borrow  of  thee  turn  not  thou  m 
away. 

43  IF  Ye  have  heard  that  it  hath 
been  said, n  Thou  shalt  love  thy 
neighbour,  and  hate  thine  enemy : 


fit  means  for  applying  our  liberality 
in  the  best  way.  Augustine  says 
that  the  point  lies  here,  "  We  are  to 
give  to  every  man,  but  not  to  give 
every  thing  " — not  always  to  give  what 
is  asked,  but  to  send  none  away  with- 
out  some   good   word    or  deed  from 

us. IT  Borrow.  We  should  be  ready 

to  lend.  This  is  another  shape  of 
liberality.  The  poor  may  be  helped 
in  this  way,  where  they  are  worthy 
and  industrious,  and  ask  no  more. 
Luke  has  it,   "  and  lend,  hoping  for 

nothing  again  (6.  35). 51  Turn  not 

thou  away — from  such  an  application ; 
but  show  a  disposition  to  entertain  it 
in  Christian  kindness.  Christians 
should  be  liberal,  considering  how 
great  things  God  hath  done  for  them, 
and  how  destitute  they  would  be 
without  the  special,  distinguishing 
liberality  of  God. 

43.  It  hath  been  said.  See  Levit. 
19.  18,  where  only  the  first  clause  is 
found  in  the  law,  "  Thou  shalt  love  thy 
neighbour  (as  thyself").  They  had 
added  the  following  clause.  As  the 
Theocratic  people,  they  were  to  hate 
their  enemies  only  as  God's  enemies. 
So  we  find  David  often  praying  for 
lestruction  to  come  upon  his  enemies. 
Yet  not  his  private  foes  so  much  as 
God's.  Here  Christ  teaches  us  that 
we  must  love  the  man  while  hating 
the  evil  that  is  in  him.  But  the  Jews 
indulged  private  hatred.  It  was  their 
carnal  inference,  and  they  had  made 
it  part  of  the  law.  They  pretended 
that  the  command  to  love  their  neigh- 
oour  bound  them  to  hate  their  ene- 
mies. And  while  God  called  their 
fellow-man  their  neighbour,  they 
contended  that  none  but  Jews  and 
friends  were  such  They  termed  all 
the  hoathen  their  enemies,  and  their 
Paired  toward  them  was  proverbial. 


44  But  I  say  unto  you,  Love  • 
your  enemies,  bless  them  that 
curse  you,  do  good  to  them  that 
hate  you,  and  pray  p  for  them 
which  despitefully  use  you,  and 
persecute  you  ; 

oRo.12.14,20.    3>Lu.23.34.Ac.7.60. 

And  this  they  pretended  to  have 
deduced  from  God's  command  foi 
avoiding  and  driving  out  the  hea 
then. 

44.  Love  your  enemies — in  the  sense 
explained,  blessing,  benefitting,  and 
praying  for  them.  An  enemy  is  one 
who  hates  us,  and  seeks  to  injure  us. 
Bear  good-will  toward  such,  not  ren- 
dering evil  for  evil  to  any  man,  but 
contrariwise  blessing.  See  Dav'd's 
treatment  of  Saul,  and  its  effect  upon 
his  enemy,  who  exclaimed,  "  Thou 
art  more  righteous  than  I,  for  thou 
hast  rewarded  me  good,  whereas  J 
have  rewarded  thee  evil "  (1  Sam. 
24.  17).  We  are  not  required  to 
cherish  and  treat  them  as  friends. 
Yet  we  must  not  treat  them  as  ene- 
mies, but  rather  regard  them  as  fel- 
low-sinners.  IT  Bless    them.     Give 

them  good  words.  See  Acts  7.  60. 
We  should  remember  how  God  treats 
us,  "  for  he  is  kind  unto  the  unthank- 
ful and  evil,"  and  by  so  doing  we 
shall   heap   coals    of   fire    on    their 

heads. TT  Do  good.    Be  disposed  to 

benefit  them  that  are  ill-disposed  to- 
ward you  and  seek  your  injury. 

Tl  Despitefully  use  you— insult  and  abuse 
you.  Pray  for  such  as  execrate  you. 
By  this  means  they  may  be  made 
better,  for  God  can  renew  their  hearts 
in  answer  to  your  requests.  Pray 
for  blessings  upon  such  as  poui 
abuses  and  imprecations  upon  you. 
Return  the  opposite  conduct,  good  foi 
evil,  "  contrariwise  blessing."    1  Pet. 

3.  9 *ti  Persecute  you — injure  yon 

and  follow  you  with  wrongs.  One 
of  the  most  beautiful  gems  of  orien- 
tal literature  is  contained  in  a  pas 
sage  from  the  Persiai  poet  Sa-ii 
quoted  by  Sir  William  Jones,  te'i 
sentiment  of  which  is  embodied  in 
the  following  lines: 


A-D.31.] 


CHAPTER    V. 


71 


45  That  ye  may  be  the  chil- 
dren of  your  Father  which  is 
in  heaven  :  for  he  maketh  his 
sun  to  rise q  on  the  evil  and 
on  the  good,'  and  sendeth 
ruin  on  the  just  and  on  the  un- 
just. 

46  For  if  ye  love  them  which 

q  Job  23.3 


The  sandal  tree  perfumes,  when  riven, 

The  axe  that  laid  it  low  ; 
Let  man  who  hopes  to  be  forgiven, 

Forgive  and  bless  his  foe. 

45.  That  ye  may  be  the  children. 
This  is  the  temper  of  God,  and  10  re- 
semble Him.  or  to  have  evidence  of 
being  born  of  Him,  we  must  show 
rfuch  a  disposition.  "  He  is"  kind  to 
the  unthankful  and  to  the  evil."  This 
is  shown  in  the  sunshine  and  the 
rain,  which  are  His.  He  sends  daily 
a  thousand  mercies  upon  the  vilest 
sinners.  And  as  we  see  daily  this 
goodness  of  God  to  offenders,  we 
should  practise  accordingly.  This 
is  contrary  to  carnal  nature.  Yet 
this  is  God's  plan  in  the  world.  To 
6ho\v  His  wrath,  and  to  make  His 
power  known,  He  endures  with  much 
long-suffering  the  ves'.^ls  of  wrath 
fitted  to  destruction  (ji:m.  9.  22). 
But  at  the  judgment  He  will  make 
the  closest  distinction.  "  Then  shall 
ye  return  and  discern  between  the 
righteous  and  the  wicked  "  (Mai.  3. 
18.     Matt.  25.  46). 

46.  For  if  To  return  good  for 
good  is  natural,  and  a  mere  exchange 
which  none  are  too  bad  to  make,  as 
it  suits  their  interest ;  but  to  render 
good  for  evil  is  most  contrary  to  na- 
ture, and  is  the  Christian's  temper  as 

distinct  from  the  world. IT  PvMi- 

cans.  Luke  says  sinners.  The  Pub- 
licans were  tax-gatherers,  and  their 
business  was  to  get  from  every  body 
and  not  to  give — to  take  in,  and  not 
to  give  out ;  and  yet  even  these,  who 
only  knew  of  exacting  dues  from 
every  man,  even  they  would  render 
!ove  for  love,  and  pay  back  in  the 
same  coki  the  kindness  shown  to 
them.  Publicans  and  sinners  (or 
^athens)  are  terms  often  associated. 


love  you,  what  reward  have  ve  1 
do  not  even  the  publicans  the 
same  ? 

47  And  if  ye  salute  your  breth- 
ren only,  what  do  ye  more  than 
others  ?  do  not  even  the  publi- 
cans so  1 

48  Be  ye   therefore   perfect,  r 

rGe.17.1.  De. 18.13.  Lu. 6.36,40.  Coll. 28. 


They  were  counted  a  vile  class,  part,  y 
because  they  were  covetous  and  ra- 
pacious— deceitful  and  cruel  as  a 
class.  It  is  our  natural  pleasure  and 
interest  to  love  those  who  love  us.  It 
is  our  Christian  duty  and  privilege 
to  love  those  who  do  not  love  us. 
Otherwise,  what  do  we  more  than 
others'?  What  special  triumph  is  it 
over  evil  passions  1  What  gain  is 
our  religion  to  us?  Especially,  what 
rcvard  have  we  by  this  rule  1  What 
treatment  could  we  expect  ol  God  on 
the  same  principle  1 

47.  Salute.  This  word  is  often 
rendered  greet,  and  sometimes  em- 
brace, as  a  token  of  friendship  anc 
affection.  It  is  meant  to  express  the 
common  offices  of  civility  and  good 
understanding,  being  on  good  terms 
and  treating  kindly.  If  "you  greet 
none  but  your  friends  with  marks  of 
favour,  what  do  ye  special,  or  extra, 
or  beyond  others,  to  show  the  power 
and  value  of  your  religion  1  A  fol- 
lower of  Christ  is  bound  to  do  more 
than  others,  because  the  religion  of 
Christ  is  better  than  others,  and 
makes  men  better. 

48.  Be  ye,  tyc.  This  is  the  language 
of  the  law.  Deut.  18.  13.  "Thou 
shalt  be  perfect  (marg.  upright,  or  sin- 
cere) with  the  Lord  thy  God."  There- 
fore adopt  no  such  false  standard  as  the 
Pharisees,  who  qualify  the  law  and 
make  it  void  by  their  traditions.  Be 
ye  consistent  and  complete  in  your  pi- 
ety, in  like  manner  as  your  Father  in 

heaven. IT  Perfect.  There  is  nothing 

here  to  prove  that  sinless  perfection 
is  attained  in  this  life.  Paul  con- 
stantly uses  this  term  (rsXetot)  to  de- 
note an  advanced,  matured  piety,  as 
distinguished   froui   babes   (r»wio»)  iu 


72 


MATTHEW. 


[A.  D.  31, 


even  as  your  Father  which  is  in 
neaven  is  perfect. 

CHAPTER  VI. 

TAKE  heed  that  ye  do  not 
your  x  alms  before  men,  to 
oe  seen  of  them  :  otherwise  ye 
have  no  reward 2  of  your  Fa- 
ther which  is  in  heaven. 

I  or,  righteousness.  Ps. 112.9.    2  or,  xoith. 


Christ.  Those  were  "  men  of  full 
a°  j."  "  Leaving  the  principles  or 
elements  (rudiments),  let  us  go  on 
unto  perfection."  Noah  is  spoken  cf 
as  "a  just  man  and  perfect  (or  up- 
nght,  margin)  in  his  generation," 
where  the  latter  clause  is  explana- 
tory. (Gen.  6.9.)  He  was  pious  in 
all  his  relations  of  life.  Luke  reads, 
"  Be  ye  therefore  merciful "  (6.  36). 

%  Even  as.    (ixnrep.,  Gr.)    In  like 

manner  as,  fyc.  We  are  to  have 
a  holy  God — our  Father  in  heaven 
— for  a  pattern;  and  we  are  never 
to  rest  satisfied  with  our  attainments 
until  we  reach  His  spotless  perfection 
in  the  heavens.  "  He  that  dwelleth 
in  God,  dwelleth  in  love,  for  God  is 
love." 

CHAPTER  VI. 
1.  Your  aims.  Our  Lord  having 
taught  us  what  we  are  to  do,  proceeds 
now  to  teach  us  how  we  are  to  do  it. 
Doing  alms  is  giving  money,  food, 
clothing,  or  any  such  supply  to  the 
destitute.  Those  bounties  to  the  poor 
which  you  commonly  give,  give  with 
the  right  spirit.  Our  Lord  would 
correct  evil  motives  in  doing  good 
things.  He  would  teach  that  the  vir- 
tue lies  not  in  the  outward  act,  for  the 
inward  temper  and  aim  may  destroy 
all  the  goodness  in  His  sight.  "  Am- 
bition maketh  alms  vain."  Doing 
alms,  or  distributing  supplies  among 
the  poor,  to  be  seen  of  men,  where  the 
object  is  to  make  a  show,  and  attract 
public  notice — this  has  no  praise- wor- 
thiness before  God.  A  Christian  should 
let  his  light  shine.  He  should  there- 
fo'e  be  willing  that  others  should 
k;  ow  of  his  doings,  for  example's 
sake.     But  this   is  plainly  different 


2  Therefore  when  thou  doest 
thine  alms, 3  do  not  sound  3 
trumpet  before  thee,  as  the  'hy- 
pocrites do  in  the  synagc£.ea 
and  in  the  streets,  that  Hey 
may  have  glory  of  men.  Ver- 
ily I  say  unto  you,  They  have 
their  reward. 

3  or,  cause  a  trumpet  to  be  sounded. 


from  noising  them  abroad.  Augus- 
tine likens  those  who  boast  their  good 
deeds,  to  the  foolish  hen,  who  has  no 
sooner  laid  her  egg,  than  by  her  cack- 
ling  she   calls  some  one  to  take   it 

away. IT  Otherwise,  or  else,  he  loses 

God's  approbation  of  the  act.  The 
merciful,  who  are  humbly  and  heartily 
so,  out  of  Christian  charity,  shall  ob- 
tain mercy  (Matt.  5.  7). 

2.  Do  not  sound  a  trumpet.  This  is 
a  phrase  used  in  many  languages  to 
express  boasting  and  parade.  We 
need  not   suppose   that   any  trumpet 

was  actually  blown. H  Hypocrites, 

pretenders,  dissemblers,  false  charac- 
ters. The  term  was  first  used  for  stage- 
actors,  who  often  wore  masks,  and 
whose  business  it  was  to  act  a  false 
part,  to  assume  the  character  of 
another,  and  counterfeit  his  'conduct. 
It  may  be  remarked  that  stage-players 
and  gladiators  were  introduced  to  the 

public  by  sounding  of  trumpets. 

U  Synagogues,  and  streets.  Alms  were 
specially  distributed  in  the  synagogues 
or  places  of  religious  concourse.  The 
poor  would  flock  there,  naturally  hop- 
ing for  charities  Irom  the  good.  So, 
the  lame  man  at  the  temple  gate 
(Acts  3).  In  the  Apostles'  time,  collec- 
tions for  the  poor  and  needy  formed 
part  of  the  worship  on  the  Sabbath. 
The  streets,  also,  at  the  corners,  and 
where  roads  met,  served  as  a  resort ; 
and  there,  amongst  the  crowd,  the 
utmost  ostentation  was  shown  by  Itw 

proud  and  heartless  donors. 51  J'/ieif 

reward.  This  noisy  praise  in  the 
streets  they  look  for,"  and  they  get  it  te 
their  heart's  content;  and  this  is  all 
they  shall  get.  God  gives  them  their 
request,  but  sends  leanness  into  thoir 


A.D.  31.] 


;hapter  vi. 


73 


3  Eut  when  thou  doest  alms, 
let  not  thy  left  hand  know 
what  thy  right  hand  doeth  : 

4  That  thine  alms  may  be  in 
secret :  and  thy  Father,  which 
seeth  in  secret,  himself  shall 
reward  a  thee  openly. 

5  IF  And  when  thou  prayest, 
thou  shalt  not  be  as  the  hypo- 
crites are :  for  they  love  to 
pray,  standing  in  the  syna- 
gogues and  in  the   corners  of 


aLu.8.17;  14.14. 


the  streets,  that  they  may  be 
seen  of  men.  Verily,  I  say 
unto  you,  They  have  iheir  re- 
ward.5 

6  But  thou,  when  thou  pray- 
est, enter  into  thy  closet,  and 
when  thou  hast  shut  thy  door, 
pray  to  thy  Father  which  is  in 
secret ;  and  thy  Father,  which 
seeth  in  secret, c  shall  reward 
thee  openly. 

7  But  when  ye  pray,  use  not 

6  Pr.16.5.  Ja.4.6.     C  Ps.34.15.  Is.65.24. 


soul  (Psalm  106. 15).  These  cuts  are 
taken  from  the  plates  of  Kitto's  En- 
cyclopedia, showing  the  postures  pre- 
valent among  the  Orientals.  Standing 
in  prayer  is  doubtless  the  scriptural 
mode  for  public  worship.     1  Ki.  8.  14. 

3.  Alms  should  be  given  in  secret; 
that  is,  unostentatinv.sly ,  without  a 
disposition    to    blaze    the    good    act 

abroad. IT   Let  not  thy  left  hand 

tnow  is  a  proverbial  phrase,  to  ex- 
press a  modest  privacy — not  making 
it  known  even  to  ourselves — not  mak- 
ing it  a  merit,  or  taking  the  praise  to 
ourselves.  This  non-appropriation  of 
it — this  internal,  humble  unconscious- 
ness of  a  good  work,  contrasts  essen- 
tially with  the  trumpeting  forth  of  the 
Pharisees.  Such  vain  ambition  is  to 
be  cured  by  remembering  God's  om- 
niscience. He  needs  no  proclama- 
tion of  our  good  deeds  to  inform 
Him,  and  He  looketh  on  the  heart. 
He  sees,  and  shall  reward  thee  openly 
when  the  secrets  of  all  hearts  shall  be 
revealed  (25.  34). 

5.  Th*  same  varniug  is  directed 


against  their  showy  habits  of  prayer. 
It  is  not  the  place  that  is  here  con 
demned,  but  the  feeling  that  ?ives  the 
act  such  vain  prominence.  Pomp  anG 
parade  in  prayer  for  vain-glory  is  an 
awful  abomination  before  God.  The^ 
chose  the  most  thronged  places,  and 
had  no  relish  for  secret  prayer :  they 
wished  to  be  seen  of  men,  so  as  to  get 
the  character  of  great  devoutness  and 
piety. 

6.  Thy  dosd — a  retired  apartment 
for  prayer.  This  was  commonly, 
among  Orientals,  a  room  rising,  like 
an  observatory  of  a  modern  house, 
above  the  main  building.  It  some- 
times had  two  or  three  apartments. 
"  The  little  chamber  "  (2  Kings  4.  10), 
"  the  summer  chamber"  (Judges 
3.  20),  "  the  upper  chamber"  (2  Kings 
23.  la),  "  the  inner  chamber"  (1  Kings 
20.  30),  may  refer  to  this.  It  was  a 
place  for  retirement  and  undisturbed 
devotion  in  private.  Christ  would 
teach  that  we  chould  rather  seek 
secrecy,  than  court  a  vain  publicity. 
We  should  pray  *lone,  because   we 


•u 


MATTHEW. 


[A.  £>.  3 


~ain   repetitions,  d   as   the  hea- 
then   do  :  for  they   think    that 
they  shall  be  heard   for e   their 
much  speaking. 
8  Be  not  ye  therefore  like  unto 

dEc.5.2.    elK.18.26,&c. 


have  private  business  with  God,  and 
every  one  of  us  must  give  account 
of  himself  to  God.  Besides,  the  ad- 
vantage is,  that  one  alone  can  better 
command  his  thoughts,  and  pour  them 
out  more  freely  and  fully  "  where 
none  but  God  can  hear."  It  is  called 
secret,  prayer,  because  it  is  secluded 
and  apart  from  the  notice  of  men. 
But  social  and  public  prayer  are  no 
less  a  duty.  The  main  object  here  is 
to  rebuke  pretension  and  parade  in 
prayer.  We  read  of  Christians  being 
gathered  for  prayer  (comp.  Acts  1.  4, 
and  2.  1.  Acts  1.  24;  12.  5,  12).  In 
prayer  we  are  to  shut  out  the  world 
and  all  vain  thoughts. 

7.  Vain  repetitions  —  an  empty 
round  of  phrases  recited,  parrot-like, 
or  an  idle  repeating  of  the  same 
words,  without  thought.  The  term 
(baliologesete)  is  supposed  to  be  taken 
from  the  primary  sounds  of  infancy — 
an  incoherent  babble.  The  Old  En- 
glish translation  renders  it  here  "  Bab- 
ble not  too  much."  "  An  endless  tu- 
mult and  hubbub  of  words,"  says 
Augustine,  "  is  often  substituted  for 
the    unspeakable    utterances   of    the 

spirit." IT  The  heathen — the    Gen- 

.iles,  or  the  nations,  as  the  term  is, 
who  were  foreigners  and  aliens  from 
the  commonwealth  of  Israel.  Jews 
should  not  be  or  do  as  the  unenlight- 
aned  heatnen.  Christians  should  not 
ect  like  the  world.  It  was  not  against 
repetition,  but  vain  repetition,  that  our 
Lord  here  spake.  This  the  Gentiles 
often  practised ;  and  the  merely  for- 
mal among  nominal  Christians  will 
often  copy  the  Pagans.  We  may 
pray  and  pray  again  for  the  same 
thing.  We  may  repeat  our  desires 
and  words  in  the  same  prayer.  This 
somt times  is  done  devoutly  from  very 
earnestness,  and  in  the  way  of  impor- 
tunity.    It  is  against  idle  and  empty 


them:  for  your  Father  know* 
eth  f  what  things  ye  have  need 
of  before  ye  ask  him. 

9  After    this    manner     there- 
fore   pray   ye  :    Our  s   Father  h 

/Lu.12.30.  Jno.16.23-27.  g-Lu.ll.2,&c.  /iRo.8.15. 


words  repeated  to  spin  out  a  heartless 
prayer,  or  to  make  a  merit  of  long 
prayer,  that  Christ  is  speaking.  Those 
to  whom  he  alluded  calculated  "  to  be 
heard  tor  their  much  speaking."  Much 
praying  is  a  different  thing,  and  ia 
commanded. 

8.  A  Jew  ought  to  know  and  do  better 
than  a  Gentile.  God  was  his  Father. 
How  consoling  to  a  sincere  heart,  that 
God  knows  its  real  desires,  beyond 
the  poor  clothing  of  words.  But 
though  He  knows  what  we  need,  be- 
fore we  ask,  it  is  right  to  ask  what 
we  want.  God's  knowing  about  it 
does  not  alter  our  duty  to  ask  for  it : 
and  He  has  made  His  promises  with 
this  requirement,  that  we  shall  ask  if 
we  would  receive.  "  That  which  is 
unsought  would  mostly  remain  unac- 
knowledged also."  "  Ask  and  ye  shaL 
receive,"  is  a  command  no  less  than 
a  promise.  "  We  are  to  pray,"  says 
Bengel,  "  not  that  we  may  teach  the 
Father,  but  worship  Him." 

9.  Here  follows  the  "  Lord's 
Praybr,"  so  called  because  dictatea 
by  Christ  to  His  disciples,  and  so 
having  the  Lord  for  its  author.  John 
had  delivered  some  frame- work  of 
prayer  to  his  disciples,  and  one  of 
Christ's  followers  requested  the  same 
from  Him  (Luke  11.  1).  This  was 
very  commonly  done  by  the  Jewish 

teachers. IT   After    this    manner — 

like  this — in  this  style — not  as  the 
Gentiles  or  Pharisees.  This  was  in- 
tended as  a  guide,  to  devotion.  A 
skeleton  and  frame- work  of  all  prayer 
— a  normal  petition.  Our  Lord  was 
teaching  them  how  to  pray,  not  what 
to  pray.  He  did  not  mean  that  aU 
our  prayers  should  be  in  these  exac 
words.  Luke  has  given  the  same 
pray  u  in  different  words  (Luke  11) 
Christ  and  the  Apostles  used  other 
words  of  prayer  (Matt.  26  39 ;  42. 44. 


A.D.  3i.| 


CHAPTER  VI. 


75 


which   art  in  i  heaven,  hallow- 1 
cd  be  i  thy  name  : 
10  Thy  kingdom  k  come  :   thy 

lPs.115.3.    j  Ps. lit. 9;  138.20.    fc  C.  16.23.    Re.  11.15 


Acts  1.  24,  25).  This  should  always 
be  the  substance  of  a  well-ordered 
praver;  brief,  concise,  comprehensive, 
and*  to  the  point.  It  consists  of  a 
preface,  six  petitions,  and  a  doxology, 
and  it  is  found  substantially  in  the  19 
prayers  of  the  Jewish  Liturgy,  except 
the  clause,  "  as  we  forgive  our  debt- 
ors."  f   Our  Father.      God  will, 

first  of  all,  be  owned  in  his  true  char- 
acter, as  the  paternal  source  of  all 
His  creatures  —Creator,  Preserver, 
Governor,  Benefactor,  and  the  cove- 
nant Father  of  believers.  And  we 
cannot  go  on  with  our  prayer  until 
we  recognize  Him  in  His  endearing 
relations  to  us.  We  never  have  the 
heart  to  pray,  nor  can  we  ask  aright, 
until  we  see  Him  as  our  reconciled 
Father  in  Christ  Jesus.  Under  the 
old  Covenant,  they  could  only  say 
Master;  under  the  new,  we  say  Abba 
Father  (Rom.  8.  15.  John  1.  12).  It  is 
our  Father,  not  my  Father.  It  is 
meant  to  be  the  prayer  of  brethren, 
who  in  Christ  are  knit  together  into 
one  boay,  adopted  in  Him  into   the 

same  family. IT  In  heaven.    Most 

Exalted,  the  High  and  Lofty  One. 
This  expresses  utmost  reverence,  and 
acknowledges  His  omniscience,  om- 
nipresence, omnipotence,  and  all  His 
loftiest  attributes.  (See  Psalms  2.  4; 
115.  3.)  This  address  was  common 
in  the  Jewish  prayers  with  the  same 
meaning ;  yet  God  is  every  where  pres- 
ent as  a  spirit,  and  a  dispenser  of 
spiritual  blessings  to  His  worshippers. 
"  Where  two  or  three  are  gathered 
together  in  my  name,  there  am  I  in 
the  midst  of  th^m,"  &c.  His  glory 
is  such  that  the  "  heaven  of  heav- 
ens cannot  contain  Him"  (2  Chron. 
2.  G).  We  are  thus  taught  to  look 
for  God,  not  in  ourselves,  but  out  of 
and  above  ourselves.  '•  This  is  a 
protest,"  says  Augustine,  "  against 
panihei:-tie  notions,  against  all  philo- 
sophical  schemes,  of  the  identity  of 


will  be  done,  in  earth  i  as  it  is 
in  heaven. 

11   Give  us  this  day  our  m  dai- 
ly bread  : 

IPs.  103.20,21.    mPr.30.S.     Is. 33  16. 


our  spirit  and  the  Spirit  of  God." 
The  Spirit  witnesseth  with  the  spirits 
of  believers  that  they  are  the  children 

of  God. IT  Hallowed  be  thy  name. 

Let  that  whereby  thou  makest  thyself 
known  be  held  sacred,  kept  holy,  and 
every  where  revered.  God's  name 
means  ;'  His  titles,  attributes,  ordi- 
nances, words  and  works;"  because  a 
name  is  that  whereby  any  one  is 
made  known ;  and  this  first  petition 
begs  that  God  and  all  divine  things 
may  be  held  sacred,  venerated  and 
adored  among  men  and  in  all  the 
universe.  We  are,  first  of  all,  and 
in  all  our  conduct,  and  all  our  prayers, 
to  have  respect  to  God's  glory.  To 
keep  the  Sabbath  holy  is  to  hallow  it; 
and  so  of  all  that  belongs  to  true  re- 
ligion.  %  Thy  kingdom  come.    The 

kingdom  spoken  of  in  Scripture,  is 
the  king  lorn  of  Christ — the  reign  ot 
grace  which  He  has  set  up  in  the 
world,  called  the  kingdom  of  heaven, 
and  the  kingdom  of  God.  This  petition 
recognizes  His  Divinity,  and  shows 
that  He  is  to  be  regarded  as  one  with 
the  Father.  Let  Satan's  kingdom  be 
destroyed,  and  the  kingdom  of  grace 
be  advanced,  ourselves  and  others 
brought  into  it  and  kept  in  it,  and  let 
the  kingdom  of  glory  be  hastened 
(see  Shorter  Catechism).  Men  op- 
pose this  kingdom  because  they  dis- 
like its  holy  restraints  and  pure  gov- 
ernment, and  so  they  help  on  the  king- 
dom of  Satan  by  serving  sin.  The 
darkness,  degradation  and  vices  of 
heathen  countries  show  that  this  king- 
dom has  not  come  among  them,  be- 
cause it  is  "  righteousness,  and  peace 
and  joy  in  the  Holy  Ghost"  (Rom. 
14.  17).  We  can  help  forward  every 
Christian  enterprize  as  we  have  op- 
portunity and  ability,  and  we  can 
always  put  up  his  petition,  and  so  we 
can  extend  the  kingdc  m  by  our  la- 
bours and  our  prayers. IT  Tlvy  will 

be  done.     God's  will  is  the  only  true 


76 


MATTHEW. 


!  A.  B  31 


12  And  forgive  us  our  debts, n 
ss  we  forgive  our  debtors  : 


n  C. 18.21-35.  Lu.7.40-48. 


standard  of  conduct  lor  all  creatures; 
and  on  this  fallen  earth  we  must  have 
from  Him  tne  power  to  do  His  will. 
We  must  pray  for  ability  "  to  know, 
obey,  and  submit  to  His  will  in  all 
things,  as  the  angels  do  in  heaven." 
The  Scriptures  contain  His  will  as 
here  spoken  of.  We  are  to  seek  the 
circulation  of  the  Scriptures,  and  their 
widest  influence,  and  the  most  com- 
plete subjection  of  men  to  their  divine 
rules.  Most  men  seek  their  own,  not 
the  things  which  are  Jesus  Christ's. 
Yet,  if  they  had  their  desire,  it  would 
end  in  their  own  ruin  not  only,  but  in 
that  of  the  universe.  On  the  other 
hand,  if  God's  will  were  done  by  all 
as  by  angels,  this  earth  would  be  like 
neaven,  where  the  angels  dwell.  They 
do  His  will  most  perfectly  (Psalm 
103.  20).  And  we  are  here  taught 
not  to  be  content  with  doing  our  duty 
*s  others  do  it,  but  as  angels  do  it 
jtehap.  5.  48).  We  are  to  aim  at 
being  perfect,  "  like  as  our  Father 
in  heaven "  and  "  *lie  angels  in 
heaven  are  perfect ;"  and  we  are  to 
pray  that  more  and  more  God's  will 
may  be  every  where  and  in  every  way 
obeyed.  Christ  had  a  human  will 
subordinated  to  the  Divine  will  in 
Him,  yet  not  abolished  by  it. 

11.  After  having  first  sought  the 
glory  of  God  in  our  petitions,  we  may 
pray  even  for  bread.  Whatever  we 
need  for  our  daily  sustenance  we  may 
as-k  of  Him.  Unless  He  favour  us, 
we  cannot  obtain  a  morsel  by  greatest 
industry  and  toil ;  therefore  we  ought 
dai!y  to'  thank  Him  for  all  that  we  get. 
We  should  feel  this  dependence  upon 
Him  for  every  thing,  and  we  should 
desire  to  receive  every  good  gift  as 
from  His  hand,  even  though  we  may 
earn  it  from  others.  Every  good  gift 
is  from  above.,  and  cometh  down  from 
the  Father  of  lights.  Jas.  1.  17.  This 
brief  prayer  covers  all  temporal  mer- 
cies, and  includes  all  that  we  need 
ask.  Such  a  style  of  petition  for 
earthly  things,  fames  is  moderation. 


13  And  lead  us  not  into    temp- 
tation,   but   deliver   us     p  from 

oC.26.41.  Lu.22.40,46.    pjno.17.15. 


IT  Daily.    This  word  means  essen 

tial — sufficient  for  our  support.  Luke 
says,  "  Give  us  day  by  day  our  daily 
(or  sufficient)  bread.""  It  is  meant  to 
include  all  daily  supplies,  as  well  for 
the  body  as  for  the  soul.  This  whole 
prayer  is  meant  for  more  than  one. 
"'Our  Father " — " give  us " — " forgir- 
us" — "deliver  us,"  &c. ;  and  being 
here  set  forth  for  a  style  of  daily 
prayer,  we  are  taught  to  pray  socially, 
day  by  day.  This  can  be  done  in  the 
family  ;  and  it  is  daily,  family  prayer 
that  seems  supposed  here,  where  the 
family  head  asks  daily  for  such  boun- 
ties as  are  needed.  "  Having  food 
and  raiment,  let  us  be  therewith  con 
tent"  (1  Tim.  6.  8).  Daily  piety  is 
requisite — we  are  to  live  daily  and 
hourly  upon  God. 

12.  Debts.  In  Luke  another  word 
is  used,  which  reads  "  trespasses." 
That  is  here  the  meaning  (see  vs.  14). 
The  Scriptures  often  speak  of  sin  in 
this  light.  Trespasses,  or  sins,  are 
debts.  Sinners  are  debtors.  They 
owe  God  vast  amounts  of  love  and 
service,  which  they  have  never  paid 
Him,  and  never  can  pay.  "WhatshaK 
I  render  unto  the  Lord  for  all  his  ben- 
efits toward  me  "  (Psalm  116.  12).  To 
forgive  a  debt  is  to  free  the  debtor 
from  payment,  and  blot  out  the 
charges  against  him.  God  forgives 
the  debts  or  sins  of  His  people,  by 
blotting  them  out,  and  not  remember- 
ing against  them  their  iniquities,  of 
which  they  repent.  Christ  has  satis 
fied  the  claims  of  Justice  for  all  who 
trust  in  Him,  and  He  can  claim  for- 
giveness for  all  who  are  His,  while  i; 
is  all  of  grace  to  them.  He  has  taken 
away  the  condemnation  (Rom.  8.  1), 
and  now  God  can  be  just  and  yet  jus- 
tify. Reference  is  here  made  to  daily 
trespasses,  for  no  man  liveth  and  -sin- 

neth   not. IT  As  we  forgive.     We 

must  be  able  to  say,  as  it  reads  in 
Luke,  "  for  we  also  forgive."  Our 
Lord  dwells  here  on  this  duty  (sea- 
vss.  14  and  151      God  confines  us  m  8t 


A.  D.  31.] 


CHAPTER  VI. 


77 


evil :  for  thine  « is  the  king- 
dom, and  the  power,  and  the 
glory,  for  ever,  Amen. 


specially  and  solemnly  here  to  the 
great  gospel  law  of  forgiveness.  Our 
forgiving  others  will  not,  of  itself, 
save  us  ;  no  virtue  can  atone,  and  no 
worship  is  acceptable  with  hatred  or 
ill-will  in  our  hearts,  or  wilful  quar- 
rels with  others  (vs.  23);  and  no 
praver  for  forgiveness  need  be  offered 
unless  we  are  ready  to  forgive.  Matt. 
IS.  35.  Mark  11.25,96.  So  Christ 
has  joined  together  this  important 
duty  of  forgiving  others,  and  this  most 
important  prayer  of  a  sinner  to  be  for- 
given. Christ,  in  tbrgiving  us,  sets  us 
'he  most  perfect  example  of  forgiviz£ 
injuries.  "  How  terrible  may  this 
praver  become  to  us  (says  Augustine), 
if  we  be  unforgiving."  We  are 
taught,  in  all  our  prayers,  to  examine 
veil  our  own  tempers.  How  import- 
ant to  put  up  this  prayer  in  the  right 
spirit!  If  we  are  unforgiven  or  un- 
forgiving, we  must  surely  perish! 
"  Depart  from  mc,  ye  workers  of  in- 
iquity" (Matt.  25).  This  petition 
alludes  to  daily  trespasses  as  the  bread 
to  daily  bread.  How  can  perfectionists 
use  the  Lord's  prayer  1  1  John  1.  8. 
13.  Temptation.  Let  not  our  course 
lie  through  temptation.  Christ  was 
led  up  by  the  Spirit  into  the  wilderness, 
to  be  tempted — yet  He  was  tempted 
K oj  the  devil ;"  and  in  the  execution 
of  His  official  work,  His  mediatorial 
course  was  marked  out  through  that 
held  of  trial.  And  as  we  know  our 
sinfulness  and  weakness,  it  is  fit  that 
we  should  not  ask  forgiveness  for  the 
past,  without  imploring  this  exemp- 
tion from  trial  for  the  future.  This 
is  an  implied  confession  of  our  frail 
and  erring  nature,  and  of  our  imper- 
fect state.  It  is  the  sin  of  many  that 
they  do  not  dr^ad  and  deprecate  temp- 
tation, but  rui  into  it.  If  they  prayed 
against  it,  as  Christ  has  taught,  they 
would  be  more  watchful  of  it  (Matt. 
26.  41).  The  young  are  especially 
exposed.  Voting  professors  of  Christ 
of  en  fall     Gay  amusements  and  vain 


14  For  if  ye  forgive  men  their 
trespasses,  your  heavenly  Fa- 
ther will  also  forgive  you. 


companions  surround  them,  and  they 
apologize  for  these  allowances.  They 
often  feel  strong,  and  think  there  is 
no  danger;  but  they  run  into  the 
temptations,  and  are  led  astray  by  an 
enticing  world.  There  is  no  safe  rule 
but  this — to  dread  and  pray  against 
all  forms  of  temptations,  and  so  to  deny 
ourselves  those  occasions,  compan- 
ions, and  employments  which  are 
calculated  to  ensnare  our  souls.  "  As 
strangers  and  pilgrims,  abstain  from 
fleshly  lusts  that  war  against  the  soul." 

1   Pet.   2.   11. IT  Evil.     Literally, 

"the  evil;"  that  is,  the  evil  or  dread 
ful  consequence  of  temptation.  Or, 
it  may  mean,  "  the  Evil  One,"  Satan 
(Matt.  15.  19.  1  John  2.  13),  and  so 
include  all  sin  and  misery  in  the  wi- 
dest sense.  We  may  and  ought  tc 
pray  for  deliverance  from  all  that  be- 
longs to  sin.  God  alone  is  the  De- 
liverer. To  be  delivered  or  set  free 
from  our  evil  natures,  from  Satan's 
snares,  from  sorrow,  and  suffering, 
and  sins,  is  matter  for  daily  prayer. 
Sin  is  the  greatest  evil,  and  the  source 
of  all  beside.  Christ  has  come  to 
bring  us  deliverance  from  the  bond- 
age of  corruption,  into  the  glorious 
liberty  of  the  children  of  God. 
H  Kingdom.  He,-e  follows  the  doxolo- 
gy,  ascribing  to  God  all  the  power  to 
perform  these  things,  and  all  the 
praise  and  glory  for  their  perform- 
ance, and  from  it. IT  Amen.     This 

word  is  from  the  Hebrew  verb,  to  be 
firm,  sure.  It^means,  so  let  it  be!  or, 
may  it  be  made  sure!  It  is  added  at 
the  close,  to  express  the  strong  desire 
of  the  petitioner  for  all  that  he  has 
asked.  It  is  a  form  of  subscription  and 
seal  set  to  the  prayer,  confirming  it  as 
the  hearty  wish  of  the  suppliant,  or  it 
is  a  general  enforcement  of  Ihe  re- 
quest. Such  phrases  are  common — 
as  in  memorials  to  government  we 
say,  "  So  your  petitioners  will  ever 
pray."  This  word,  aiken,  though 
often   spoken   lightly,    is  properly   a 


78 


MATTHEW. 


[A.  1)  31. 


15  Bat  if  ye  forgive  rot  men 
their  trespasses,  neither  will 
your  Father  forgive  your  tres- 
[  asses. r 

16  *![  Moreover,  when  ye  fast, 
loe  not,  as  the  hypocrites,  of  a 
sad  countenance  :  for  they  dis- 
figure their  faces,  that  they  may 
appear  unto  men  s  to  fast.    Ver- 


r  Ep.4.31.  Ja.2.13. 


sIs.5J.3<i. 


solemn  form  of  prayer  to  God,  who 
™ly  can  make  anything  sure.  It  was 
sometimes  used  to  express  the  uniting 
of'a  company  in  a  social  prayer  (1  Cor. 
14.  16).  It  occurs  very  often  in  the 
Gospels,  rendered  "  verily"  or  repeat- 
ed, "  verily,  verily." 

14.  This  refers  to  the  fifth  petition. 
1 1  would  indicate,  that  as  forgiveness 
i*  the  great  message  of  the  Gospel, 
so  it  is  the  leading  duty  of  fellow-sin- 
ners toward  each  other.  This  would 
account  lor  this  particular  subject 
being  here  taken  up  out  of  all  the 
topics  presented  in  the  Lord's  Prayer. 
Besides,  the  fifth  petition  was  peculiar, 
as  having  this  sort  of  condition  an- 
nexed, "as  we  forgive ;"  and  here  the 
reason  is  assigned  for  such  a  proviso. 

%For,  if  ye  forgive,  &c.    The  true 

spirit  of  forgiveness,  in  imitation  of 
Chrisi,  is  a  pledge  of  forgiveness 
being  obtained  of  Christ.  A  uniform 
temper  of  forgiveness  is  characteris- 
tically Christian,  and  Christians  who 
have  obtained  pardon  through  Christ, 
are  charged  to  expect  that  measure 
of  forgiveness  from  God  which  they 
mete  out  to  others.  No  one  virtue 
can  save,  but  it  can  give  evidence  of 
V>ur  regeneration.  .An  unforgiving 
spirit  has  no  evidence  of  pardon  from 
God. 

16.  Moreover,  w/ien  ye  fast.  The 
great  Teacher  here  lays  down  again 
the  doctrine  of  sincerity  and  sim- 
plicity in  religious  devotions,  and  ap- 
plies it  to  fasting,  as  He  had  done  to 
alms  and  prayer.  This  alludes  to 
tneir  private  and  voluntary  abstaining 
from  food.  The  Jews  had  four  an- 
nual fasts,  anil   ma  y  private  fasts. 


ily  1  say  unto  you    Tney  have 
their  reward. 

17  But  thou,  when  thou  fast 
est,  anoint  thine  head,  and  wash 
thy  face  ; 

18  That  thou  appear  not  unto 
men  to  fast,  but  unto  thy  Fa- 
ther which  is  in  secret :  and  thy 
Father,  which  seeth  in  seer*1*. 
shall  reward  thee  openly. 


The  Pharisees  fasted  twice  a  week 
(Luke  18.  12),  to  wear  the  appear- 
ance of  extra  sanctity  and  devotion. 
This  was  on  the  second  day  of  the 
week,  when  Moses  ascended  Mount 
Sinai,  and  on  the  fifth  day,  when  he 

came  down. If  A  sad  countenance, 

More  literally,  a  scowling  face — a  sul- 
len, morose  look. UTAcy  disfigure. 

They  spoil  the  appearance  of  their 
faces,  neglecting  to  wash,  and  comb, 
and  anoint  themselves  as  usual  — 
throwing  ashes  and  earth  upon  their 
heads.  They  strove  to  I  ok  as  squa- 
lid and  wretched  as  possible.  The 
Searcher  of  hearts  knew  that  their 
object  was  only  to  ,^ypear  self-denied, 
humble,  and  devout  in  the  sight  of 
men. 

17.  Anoint  thy  head.  It  was  their 
custom  to  washat  every  meal,  and  to 
anoint  freely  with  olive  oil,  except  on 
days  of  fasting.  Christ  teaches  that 
they  should  not  make  such  alteration 
in  their  appearance,  but  anoint  and 
wash  as  usual,  having  for  their  ob- 
ject, not  to  show  themselves  to  men 
as  fasting,  for  this  is  hypocrisy  and 
mockery,  bu:  to  appear  acceptably 
before  God.  In  all  these  preceps. 
Christ  would  guard  His  disciples 
against  a  vain  show  and  empty  pa* 
rade  in  their  devotions  and  duties. 

19.  Christ  had  enjoined  sincerity 
toward  God  in  almsgiving  and  fast- 
ing— in  charity  to  others  and  piety 
toward  Him.  He  had  also  taught 
them  to  pray  and  how  to  pray.  Now 
he  proceeds  to  discourse  against 
worklliness,  which  is  so  hostile  to 
benevolence  and  corfidence  in  Him. 
We  should  not  see*  indenendence  of 


A.  D.  31. 


CHAPTER   VI. 


79 


19  1  Lay  nc  t  up  Tor  vour- 
Belvcs  treasures  upon  «  eartn, 
where  moth  and  rust  doth  cor- 
rupt, an  1  where  thieves  break 
through  and  steal : 

20  But  lay  up  for  yourselves 
treasures  in  u  heaven,  where 
neither  moth  nor  rust  doth  cor- 

t  Pr.  23.4.  Lu.18.24,25.  He.  13.5. 

His  providence,  or  prefer  earthlv  to 
heavenly  wealth. — If  Treasures.  Val- 
uable articles — money,  raiment,  ccrn, 
wine,  oil.  This  was  the  wealth  of 
the  rich  in  the  East.  The  language 
here  is,  Do  not  treasure  up  treasures, 
or  store  away  stores  for  yourselves 
upon  earth — that  is.  Do  not  make  it 
your  chief  aim  to  hoard  up  large 
possessions  here  below.  The  great 
hinderance  to  spirituality  is  worldli- 

ness. IT  Upon  earth.     This   is   not 

ihe  place  lor  laying  up  possessions — 
because  it  is  full  of  destructive  agents, 

moth,  rust  and  robbers. KMoth.  Asa 

principal  article  of  wealth  was  in  good- 
ly garments  and  changes  of  raiment, 
and  as  moth  is  a  small  worm  which 
ruins  clothing,  it  is  meant  that  their 
possestions   are  perishable,  and  will 

be  destroyed. 1T  Rust.     By  the  rust 

that  destroys  metals,  is  meant  that 
which  wouid  render  their  other  valu- 
ables worthless.  In  general,  it  alludes 
to  the  gnawing  tooth  of  Time.  All 
earthly  treasures  are  liable  to  perish 
by  treachery  of  men,  disasters  of  Prov- 
idence, and  their  own  perishable  na- 
ture. They  shall  fade  away  and  fail 
at  last,  and  often  while  the  owners 
are  alive.  "  Riches  take  to  them- 
selves wings." IT  Treasures  in  hea- 
ven. Provide  for  your  soul's  inter- 
ests. This  is  more  than  the  body. 
Lay  hold  on  the  hope  set  before  you. 
Sit  your  affection  upon  things  above. 
Seek  an  inheritance  incorruptible  and 
andefiled.  Heaven  is  the  place  for 
laying  up  an  enduring  portion.  These 
treasures  are  such,  and  the  place  is 
euch,  that  they  can  never  be  invaded, 
much  less  destroyed.  God  offers  to 
lake  into  His  own  secure  keeping 
feat   whi'h  vve  olhe-wise  could  not  I 


rupt,  and  where  thieves  do  not 
break  through  nor  steal  : 

21  For  where  your  treasvr>5 
is,  there  will  your  heart  be  also. 

22  The  light  Of  the  body  is 
the  eye  : v  If  therefore  thine 
eye  be  single,  thy  whole  body 
shall  be  full  of  light : 

uls.33.  6.  Lu.  12.33,34.     1  Ti  6.19.    vLu.11.34,36. 

retain.  We  are  charged  to  send  it 
before  us  to  that  world  where  we  are 
certainly  going,  that  we  may  find  it 
there. 

21.  The  heart  will  be  where  the 
treasure  is.  This  duty  is  urged  here, 
from  the  consideration  that  the  heart 
will  cleave  to  the  treasure  wherever 
and  whatever  it  be.  We  may  know 
where  we  have  our  treasure  laid  up, 
if  we  notice  where  our  affections  are 
set.  The  heart  follows  and  fixes  on 
its  treasures,  whatever  they  be,  01 
wherever.  "  If  riches  increase,  set 
not  your  heart  upon  them."  We 
should  employ  our  earthly  treasures 
in  heavenly  deeds  of  benevolence  and 
piety.  And  we  should  take  care  of  ou? 
hearts,  for  they  shall  be  corrupted  and 
worn  by  cleaving  to  earthly  treasures, 
We  can  properly  and  safely  cleave 
only  to  that  which  is  true  and  eternal, 
"  Keep  thy  heart  with  all  diligence, 
for  out  of  it  are  the  issues  of  life." 

22.  The  light  of  the  body.  All  light 
enters  by  the  eye.  Every  thing  de- 
pends upon  the  condition  and  action 
of  this  organ.  This  is  an  adage.  Our 
chief  impressions  abroad  in  the  world 
depend  upon  the  eyesight,  what  the 
eye  is  set  upon,  and  what  it  sees,  and 
how.     Our  actions  mostly  depend  on 

this. IT  Single — simple,  set  on  one 

object,  or  seeing  clearly  and  not  con- 
fusedly. The  eye,  here,  is  the  inten* 
lion  or  motive.     In  general,  it  means 

the     disposition. IT  Full    oj  light. 

"  Lucid  as  if  all  an  eye." — Bengel.  All 
your  actions  should  be  well  advised, 
and  full  of  wisdom  and  spiritual  un- 
derstanding in  the  knowledge  and 
service  of  Christ,  by  having  the  eye 
singly  or  supre  lelv  directed  upon 
Divine   things      ;(  This  one  thing  I 


80 


MATTHEW. 


Ik.  U  3 


23  But  if  thine  eye  be  evil, 
thy  whole  body  shall  be  full  of 
darkness.    If  therefore  the  light 

do."  "  Looking  unto  Jesus."  So 
racers  run  with  an  eye  singly  on  the 
goal.  This  singleness  of  purpose  and 
feeling  makes  our  course  straight  and 
plain. 

23.  Evil.  As  a  single  eye  is  good, 
so  an  evil  eye  is  double.  '"'  A  double- 
minded  man  is  unstable  in  all  his 
ways."  A  blurred  or  double  sight 
sees  nothing  plainly,  but  all  confus- 
edly, and  the  result  will  appear  in  all 
the  conduct. IT  Darkness.  Igno- 
rance and  sin  belong  to  a  depraved 
aim,  and  an  unfixed  and  wavering 
sight.  "  Having  the  understanding 
darkened — being  alienated  from  the 
life  of  God  through  the  ignorance  that 
is  in  them  because  of  the  blindness 
of  their  hearts."  (ch.  20.  15.  Eph. 
4.  18.  Deut.  15.  10.  Prov.  25.  6.) 
There  is  no  security  for  holy  living 
out  in  the  utmost  singleness  and 
steadfastness  of  purpose  to  serve  God, 
and  in  the  fixedness  of  thought  and 
faith  and  affection  upon  things  above. 

IT  The  light  that  is  in  thee.     The 

light  of  understanding  and  conscience. 
The  conscience  enlightened  is  God's 
command  within  us.  If  this  be  dark- 
ness, how  total  is  the  darkness,  and 
how  dreadful  and  how  fatal.  "  Even 
their  mind  and  conscience  is  defiled." 
Sin  darkens  the  mind  more  and  more. 
Men  are  totally  depraved.  Sin  is  not 
merely  in  the  act,  but  in  the  nature. 
It  is  not  merely  in  the  will,  but  in  the 
eye.  Having  the  understanding  and 
conscience  darkened,  they  plead  a 
kind  of  Divine  authority  for  sin,  and 
then  how  great  is  the  darkness — they 
even  walk  by  darkness — are  guided 
by  a  wrong  light — the  torch-light  of 
Judas.  Spiritual  light  is  imparted 
only  by  that  power  which  made  the 
light  of  the  natural  world  I  >  shine  out 
of  darkness.  Sinners  are  blind  to 
their  own  interest  and  duty  and  des- 
tiny; •'  having  eyes  they  see  not"  the 
plainest  *  ruths  of  God's  word  and 
providence.  Paul  was  chosen  as  a  I 
messenger  of  truth  to  open  the  blind  I 


that  is  in  thee  be  iarkness,  how 
great  is  that  darkness  ! 
24  T  No  man   can  serve  two 

eyes.  "  The  love  of  money  is  the  roct 
of  all  evil."  Covetousness  leads  men 
into  a  snare,  and  when  wealth  is  so 
avariciously  sought  after,  it  stands  in 
the  way  of  seeing  any  thing  else. 
So  it  blinds  men.  As  to  earthly  and 
heavenly  wealth,  we  do  supremely 
seek  alter  one  or  the  other,  even  as  a 
servant  cannot  hold  himself  at  the 
call  of  two  masters,  and  cannot  be 
said  to  render  both  his  service,  be- 
cause each  master  requires  all.  The 
parable  of  the  unjust  steward  (Luks 
16.  1-3.)  was  spoken  by  our  Lord,  to 
impress  this  sentiment. 

On  verses  19-34,  Observe  (1  } 
Worldliness  is  the  great  hinderannt 
to  spirituality  and  the  opposite  fcc 
internal  purity.  It  is  contrary  Jc 
the  spirit  of  prayer  and  true  benevo- 
lence, as  just  insisted  on  by  our  Lord. 
(2.)  Laying  up,  as  opposed  to  distrib- 
uting, and  laying  up  for  self,  instead 
of  dispensing  to  others  and  using  lor 
the  Lord,  are  here  condemned  (vss.  19 
and  20).  Laying  up  earthly  treasures 
instead  of  heavenly,  is  the  evil — and 
usually  the  result  is  an  aim  to  be  in- 
dependent of  God's  providence,  so  as 
not  to  plead  the  fourth  petition,  "Give 
us  day  by  day  our  daily  bread."  It 
seeks  at  length  to  live  on  something 
besides  God!  It  lays  up  the  sources 
of  disappointment.  It  isjaying  up  of 
our  valuables  upon  earth,  where  every 
thing  is  unsafe.  Moth  and  rust  are 
there,  and  the  valuables  that  are 
treasured  up  are  of  themselves  per- 
ishable. There  are  destructive  agents, 
as  insidious  as  the  moth;  and  there  is 
the  element  of  corrosion  in  their  very 
nature,  just  as  some  metals  rust  foi 
want  of  use.  And  there  are  thieves 
besides  ready  to  steal  valuables  of  this 
kind — robbers,  whose  occupation  is  to 
plunder  such  stored  treasures.  Spir- 
itual treasures  laid  up  are  cut  of  sucn 
reach  in  heaven,  '■  an  inheritance  in- 
corruptible and  undefiled."  Hence 
our  true  wisdom  is  to  make  such  an 
investment,  which  is  so  superior  m 


A.  D.  31.] 


CHAPTER  VI. 


81 


masters :  *  for  either  he  will 
hate  the  )ne,  and  love  the  oth- 
er ;  or  else  he  will  hold  to  the 
one,  and  despise  the  other.  Ye 
cannot  x  serve  God  and  Mam- 
mon, 

to  Lu.  16.13.       X  Ga.  1.10.   2  Ti.4.10.  Ja.  4.4. 


itself,  and  so  much  more  safe  from 
harm.  And  as  to  our  hearts  (vs.  21), 
there  is  this  moral  objection  against 
having  our  valuables  in  such  worldly 
goods.  Not  only  is  it  not  real  estate, 
it  is  not  fast  property.  But  as  the  heart 
of  the  worldling  cleaves  to  the  ob- 
ject of  affection  and  aim,  the  heart 
itself  will  suffer  injury  by  holding  to 
such  perishable  and  unworthy  objects. 
It  will  be  more  and  more  corrupted 
and  worn.  For  such  "  love  of  money 
is  the  root  of  all  evil,  which  while 
some  coveted  after,  they  have  erred 
5om  the  faith,  and  pierced  thcivsclvcs 
through  with  many  sornncs."  Covet- 
ousness  is  idolatry,  and  it  leads  to 
disobedience  of  God,  and  often,  also, 
to  dishonesty  toward  men.  Hence 
the  next  (vs.  22)  :  If  the  heart  be 
simple  and  single,  the  whole  mind 
will  be  illuminated  and  luminous  to 
others.  This  sincerity  or  singleness 
of  service  as  unto  God  is  taught  in 
regard  to  alms  and  fasting  and 
prayer  in  the  first  part  of  the  chapter, 
and  it  is  essential.  But  in  dt.iiUc- 
r.eeking  (vs.  23),  as  of  God  and  mam- 
mon, there  is  all  the  warping  of  judg- 
ment and  bending  of  principle  and 
stretching  of  conscience  that  belongs 
o  a  worldly,  avaricious  course.  All 
s  darkness — conscience  is  darkened 
-the  mind  is  not  clear — the  soul  is 
n  darkness — the  life  is  dark.  The 
:andle  which  God  has  given  to  shine, 
s  put  under  this  bushel  measure. 
'.Hien  a  man  at  length  valks  by  dark- 
vess — a  depraved  conscience  directs 
liira  :  "  a  deceived  heart  hath  turned 
him  aside,  so  that  he  cannot  deliver 
his  sinil,  nor  say,  Is  there  not  a  lie  in 
my  t;g)it  hand."  We  cannot  be  both 
world  y  and  heavenly.  We  may 
jrnow  v\  here  our  treasure  is,  by  mark- 
ing whtre  our  heart's  affections  are 


25  Therefore  I  say  unto  5011, 
Take  no  thought y  for  youi  life, 
what  ye  shall  eat,  or  what  ye 
shall  drink  ;  nor  yet  for  your 
body,  what  ye  shall  put  on.    Is 

y  l  Cor.7.32.  Ph.  4.6. 

set.  We  may  so  live  as  to  lay  up 
treasures  in  heaven,  even  as  the  world- 
ling daily  stores  away  his  empty 
treasures  on  earth. 

24.  The  essential  difficulty  and 
felly  of  attempting  this  double  service 
are  here  pointed  out  as  a  warning. 
The  man  will  either  hate  Satan  and 
love  God — or  else  he  will  hold  to  Sa- 
tan and  despise  God. IT  Mammon. 

This  is  a  Syriac  word  meaning  riches 
or  worldly  lucre.  To  serve  mammon, 
is  to  labour  for  it  as  a  servant  labours 
for  his  master ;  to  be  devoted  to  gain, 
and  to  have  the  heart  set  supremely 
upon  the  world,  making  every  thing 
bend  to  the  attainment  of  property, 
The  poor  may  be  as  worldly-minded 
and  avaricious  as  the  rich.  To  serve 
God  is  to  obey  him,  to  labour  for  his 
cause,  and  to  have  the  heart  set  upon 
Him — to  regard  His  will  in  all  things, 
and  to  devote  ourselves  to  the  prac- 
tice and  pursuit  of  godliness.  We 
may  know  whether  we  are  servant3 
of  the  one  or  of  the  other,  by  observ- 
ing the  course  of  our  thoughts  anc 
desires  and  actions,  and  watching 
which  object  we  are  wont  to  prefer. 
"  To  whom  ye  yield  yourselves  ser- 
vants to  obey,  his  servants  ye  are  to 
whom  ye  obey."  Rom.  6.  1G.  We 
should  serve  God  and  not  mammon 
and  we  should  do  it  by  studying  tc 
know  our  duty  from  His  word,  and 
by  striving  daily  to  follow  His  com- 
mandments, setting  our  affectiems 
upon  things  above  and  not  oq  things 
on  the  earth. 

25.  Take  no  thought  for  }  our  life. 
Be  not  over-anxious  about  your  liv- 
ing— livelihood.  So  the  English  word 
thought  is  used  by  our  translators  in 
1  Sam.  9.  5.  for  over-solicitude,  and  it 
is  found  with  this  sense  in  the  old 
tiglish  writers.    Parkhurst  oays,  the 


92 


MATTHEW. 


[A.  D.  31. 


not  the  life  more  than  meat,  and 
the  body  than  raiment? 
20  Behold  the  fowls  of  the  air  : 
for  they  sow  not,  neither  do  they 
reap,  nor  gather  into  barns  ;  yet 
your  heavenly  Father  z  feedeth 


Greek  terra  in  its  derivation  means  a 
distracting,  heart-dividing  careful- 
ness. It  is  the  same  word  in  Phil. 
"  Be  careful  for  nothing,"  and  our 
Saviour's"  word  to  Martha,  "  Thou 
art  careful  and  troubled  about  many 
things."  This  is  the  enforcement  of 
the  precept  against  worldliness  and 
worldly-mindedness,  in  the  former 
verses.  This  command  does  not  for- 
bid a  moderate  and  well-regulated 
attention  to  our  worldly  interests,  but 
instead  of  such  an  over-solicitude  for 
this  world's  goods  as  would  crowd  out 
divine  things,  or  make  them  subordi- 
nate, we  are  to  look  more  to  God,  and 
trust  more  in  his  power  and  promi- 
ses. The  scriptures  often  exhort  to 
diligence  in  our  worldly  pursuits 
(1  Tim.  5.  8.  2  Thess.  3.  10.  Rom. 
12.  11).  As  the  early  disciples  often 
forsook  all  to  follow  Christ,  they 
would  have  grievous  cares. 

25.  Is  not  the  life  more  than  meat  ? 
If  He  can  give  you  life,  He  can  give 
you  means  to  support  it ;  and  would 
He  furnish  the  greater,  and  not  the 
less  ?  Is  not  the  life  more  important 
in  His  sight  than  the  food  it  requires? 
And  did  He  not  give  you  life,  the 
greater  blessing,  without  your  care, 
and  what  value  is  raiment  in  com- 
parison with  the  body  itself?  It  is 
not  all  of  life  to  live.  "A  man's  life 
consisteth  not  in  the  abundance  of 
the  things  which  he  possesseth."  Is 
there  not  every  encouragement  to  ex- 
pect His  care  for  your  bodily  wants, 
ancf  'o  look  to  Him  accordingly  ?  The 
idea  is  that  He  has  given  you  life, 
and  a  body  without  your  care.  He 
will  give  you  food  and  raiment  which 
are  the  lesser  gifts ;  and  food  and  rai- 
ment He  gives  to  the  fowls  and  lilies, 
and  s  lall  He  nut  much  more,  to  you  1 
u  Man  must  be  sent  to  school  to  the 
&>wl  J  of  the  air."    Henry. 


them.  Are  ye  no  "nu:-h  better 
than  tl  ey  ? 

27  Which  of  you  by  taking 
thought  can  add  one  cubit  unto 
his  stature  ? 

Z  Job  38.41.  LU.12.24.&C. 

26.  As  to  food,  a  very  plain  case, 
which  all  can  behold,  and  most  fit  to 
inspire  confidence  in  God,  is  His  care 
of  the  birds.  He  provides  for  them — 
furnishes  their  food — they  seldom  or 
never  starve  in  hardest  weather — no 
famine  reaches  them.  See  Psalm  147. 
9,  where  the  term  is  ravens  (which 
Luke  uses),  and  as  some  think  because 
the  young  ravens  are  immediately 
deserted  by  their  parents,  and  must  be 
specially  provided  for  by  God.  This 
would  make  the  case  more  marked. 
It  applies  to  all  birds.  And  the  argu- 
ment from  less  to  greater  holds  here 
as  before.  We  are  better  than  th* 
birds  of  the  air,  not  as  serving  God 
better,  but  as  of  more  importance  in 
the  scale  of  being — having  souls,  and 
being  immortal.     Trust  in  Christ. 

27.  The  next  argument  is  from  the 
fruitlessncss  of  such  over-anxiety. 
What  can  it  accomplish  at  best? 
Suppose  you  indulge  such  distracting 
solicitude,  what  can  you  achieve  with 

it  all  ? IT  For  which  of  you  by  taking 

thought — with  all  his  thought  and 
anxiety.  A  striking  question  is  here 
put  to  show  how  utterly  vain  it  is  to 
fret  and  drudge  independently  of  God's 
providence.  Who  can  add  to  his  stat- 
ure or  height  by  any  amount  of  pains- 
taking or  anxious  endeavours?  Who 
can  make  himself  a  cubit  taller  than 
he  is  ?  How  impossible!  God  has 
this  matter  entirely  in  His  hands,  and 
it  is  a  thing  which  no  one  ever  at- 
tempted,  so  utterly  is  it  beyond   oui 

reach. IF  One  cubit.     From    18  to 

22  inches.  Originally  it  marked  the 
length  of  the  arm,  from  the  elbow  to 
•the  farthest  point  of  the  hand.  The 
word  in  Latin  means  the  lower  ana 
(See  Deut.  3.  11.)  This  is  not  a  dis- 
tinct item  of  care  proposed  as  rank- 
ing with  food  and  raiment,  but  a  ques* 
lion  put,  to  show  the  folly  of  selt-d»> 


A.  D.  31.] 


CHAPTER   VI. 


S3 


538  And  why  take  ye  thought 
for  raiment  ?  Consider  the  lilies 
of  the  field,  how  they  grow ; 
they  toil  not,  neither  do  they 
spin : 

29  And  yet  I  say  unto  you, 
that  even  Solomon  in  all  his 
glory  was  not  arrayed  like  one 
of  these. 


pendence  and  distracting  care  from 
not  putting  trust  in  God,  the  sove- 
reign disposei  of  all.  Therefore  it 
need  not  relah  to  the  measure  of  life, 
which,  as  Bengel  remarks,  is  not 
measured  by  cubits.  A  cubit  to  the 
Uat.ure,  is  put,  as  the  most  impossi- 
ble thing — for  it  were  impossible  to 
add  an  inch!  Yet  the  height  is  "  thai 
which  is  least"    Luke  12.  26. 

28.  As  to  raiment  or  clothing,  the 
argument  is  taken  from  God'"s  care  of 
the  flowers  and  fields,  in  clothing 
them  with  their  verdure  and  beauty. 

■ H  Consider,  or  attentively  survey 

them.  They  do  not  toil  or  labour. 
They  use  none  of  the  means  for  their 
clothing  which  men  employ.  Who 
arrays  them,  or  beautifully  dresses 
them'?  Kings  of  the  East  wore  very 
pch  and  elegant  robes  of  purple  and 
white.  And  Solomon,  we  know,  had 
great  splendour  in  his  court.  But 
Lwen  he,  in  all  his  most  gorgeous  ap- 
parel, was  not  as  splendidly  clad  as 
:he  lily.  The  lily  of  Palestine  is  a 
beautiful  scarlet — its  size  about  half 
the  com  on  tiger-lily — the  flowers 
are  turban-like.  It  grows  in  the  lo- 
;ality  where  Christ  delivered  His  dis- 
course, and  it  blooms  at  the  very  sea- 
son when  this  sermon  was  supposed 
to  have  been  delivered.  Kitto.  He 
is  over  all,  God  blessed  forever. 

30.  Wherefore.  If  such  care  is 
taken  for  clothing  the  short-lived 
grass  that  grows  to-day,  but  to-mor- 
low  is  burned  for  fuel,  how  much 
more  will  He  clothe  you  1  How  little 
consequence  what  clothing  the  grass 
of  the  fiold  has '{  The  grass  is  a  term 
E&ed  in  me  East  to  include  flowers 
and  herbs,  and  every  thing  in  the  field 


30  Wherefore,  if  God  so  clothe 
the  grass  of  the  field,  which  to- 
day is,  and  to-morrow  is  east 
into  the  oven,  shall  he  not  muhc 
more  clothe  you,  O  ye  of  little 
faith? 

31  Therefore  take  no  thought,8 
saying,  What  shall  we  eat  I  or, 

a  Ps.  37.3;  55.22.   1  Pe.5.7. 


but  trees.  Where  fuel  is  scarce,  with- 
ered stalks  and  dried  grass  are  used 
for  the  fire.  In  these  countries,  also, 
baking  is  done  by  heating  an  oven 
with  such  fuel.  A  hole  is  dug  in  the 
earth  about  the  size  of  our  common 
ovens,  and  paved  with  stones.  When 
these  stones  are  heated  by  the  fire,  the 
ashes  are  removed  and  the  dough  is 
spread  upon  the  stones.  These  ovens 
were  most  commonly  in  use  (comp. 
Ezek.  15.  4).  They  had  a  way  of 
baking  also  on  the  heated  sand,  and 
they  used   portable   ovens   made    of 

clay   or   plates   of  iron. IT  Muck 

more.  This  refers  to  the  certainty, 
not  to  the  quality  of  the  clothing.  Here 
we  may  have  rude  apparel,  and  yet 
be  faithfully  clothed.  In  heaven  our 
raiment  shall  be  more  splendid  than 

Solomon's. IT  O  ye   of  little  faith. 

Such  undue  anxiety  for  our  temporal 
affairs  shows  a  want  of  trust  in  Di- 
vine Providence.  If  Christians  con- 
fided more  in  Christ,  believing  in  His 
universal  power  and  care,  an  I  rely- 
ing on  His  abundant  promises,  and 
living  on  His  covenant,  they  would 
not  give  \ravfc  rT»ch  distracting  anx- 
ieties. And  Christ  complains  most 
of  our  not  trusting  Him  for  all  things. 

31.  Therefore.  Do  not  \  /orry  about 
food  and  clothing.  We  must  have 
cares,  and  we  should  be  careful.  But 
we  have  no  right  to  fret  and  teaze 
ourselves  about  these  matters,  that 
are  so  in  the  hands  of  God.  We 
must  own  His  supremacy  and  trust 
His  fatherly  covenant  love. 

32.  Gentiles.  In  Luke  it  is  "  Im  nam 
tions  of  the  world" — the  unenlightened 
heathers.  The  Jews,  who  knew  at 
the  true  God,  ou^ht  to  livo  diflerenajf 


84 


MATTHEW. 


[A.  D.  3i. 


What  shall  w«  drink?  or,\Vhere- 
•vithal  shall  we  be  clothed  ? 

32  (For  after  all  these  things 
do  the  Gentiles  seek  :)  for  your 
heavenly  Father  knoweth  that 
ye  have  need  of  ail  these  things. 

33  But  seek  ye  hrst b  the  king- 
dom of  God,  and  his  righteous- 
ness ;  and  all  these  things  shall 
be  added  c  unto  you. 

ftlTi.  4.8.  C  Le.  25.20,21.  1  Ki.3.13.  Ps.  37.25. 
Mar.  10.30. 

from  the  dark  pagans  who  were  igno- 
rant of  His  providence,  and  bowed 
down  to  idols.  But  above  all,  Chris- 
tians should  remember  that  their  own 
Father  in  Heaven  knows  all  their 
wants,  and  can  supply  them,  and  can 
they  not  confide  in  His  love  1 

33.  Seek  first.  Instead  of  caring 
supremely  tor  your  daily  living — 
/bod  and  raiment — give  first  attention 
to  the  religion  of  Christ ;  seek  it  dili- 
gently and  earnestly — make  it  the  first 
concern.  Strive,  above  all  things,  to 
embrace  the  offers  of  the  Gospel,  and 
to  become  interested  in  Christ  by  ap- 
plying for  His  righteousness,  and  as 
well  for  the  holiness  which  He  re- 
quires as  for  the  pardoning  grace 
which  He  provides.  Seek  the  merit 
of  His  death,  and  the  spirit  of  His  lite, 
and  the  only  justification  by  His  plan 
of  grace.  Then  you  shall  be  inter- 
ested in  His  covenant,  which  covers 
all  good  things,  and  even  "  our  daily 
bread,"  for  which  Christ  had  just 
taught  them  to  pray.  "  No  good  thing 
will  He  withhold  from  them  that  walk 
uprightly.*     Psalm  84.  11. 

34.  For  the  morrow.  Do  not  give 
yourself  such  excessive  anxiety  for  the 
future  here.  God  has  furnished  prom- 
ises, exceeding  great  and  precious,  to 
satisfy  us  about  this  ;  and  to-mor- 
row belongs  to  itself.  Let  it  alone 
to  itself.  If  it  bring  its  own  cares,  it 
vml  also  have  its  own  supplies.  Do 
not  borrow  trouble.  To-day's  troubles 
are  snough  for  to-day,  and  :very  day 
has  sufficient  cares  lor  itself  without 
ad  ling  those  of  to-morrow.  Besidr^, 
to  ni'.rruw  may  find  us  in  eternity 


34  Take  therefore  nc  thought 
for  the  morrow  :  for  the  morrc  w 
shall  ti.ke  thought  for  the  things 
of  itself.d  Sufficient  unto  the 
day  is  the  evil  thereof. 

CHAPTER    VII. 

JUDGE  e  not,  that  ye  be  not 
judged. 
2  For  with  what  judgment  ye 
judge,  ye  shall  be  judged  ;  and 

dBe.  33.  25.  He.  13.  5,6.  eLu.6.  37.  Ro.  2.  1 
1  Cor.  4.5. 


CHAPTER  VII. 

In  the  last  paragraph  our  Lord 
discoursed  about  Divine  Providence 
and  grace — showed  the  wisdom  o.' 
trusting  in  Him,  and  the  folly  of  vex- 
ing and  perplexing  our  minds  too 
much  with  earthly  cares,  apart  from 
Him,  when  the  soul  is  so  much  more 
important,  and  faith  so  much  more 
excellent.  We  should  cast  all  our  cart, 
upon  Him,  for  He  careth  for  us. 

1  Judge  not,  that  is,  rashly  or 
harshly,  or  hastily,  for  the  sake  of  judg- 
ing— or  with  a  spirit  of  severe  judg- 
ment. This  applies  to  backbiting  and 
slandering  the  character  and  conduct. 
The  Pharisees  were  notoriously  prone 
to  this,  and  it  is  a  natural  disease. 
We  may  form  opinions  of  others,  but 
not  censoriously,  or  enviously,  or  un- 
fairly. It  is  unkind  and  unjust  to 
harbour  such  judgment,  and  in  true 
piety  there  is  a  disposition  to  be  leni- 
ent toward  others'  faults,  remembering 
our  own.  We  have  no  right  to  injure 
the  character  of  others  by  any  such 
criticism  or  disparaging  opinion  with- 
out a  necessity,  and  to  gratify  a  bad 
feeling  toward  them.  It  is  especially 
odious  where  it  is  in  a  way  of  pharisa- 

ical  self-sufficiency. ^  That  ye  be 

not  judged.  One  reason  why  we 
should  abstain  from  any  such  treat- 
ment of  others  is  this  :  that  if  we  judge 
them,  we  may  expect  the  like  our- 
selves. And  the  presumption  is  ai! 
against  us  in  exercising  such  a  tem- 
per, and  God  will  judge  us  with  the 
severity  of  Hi?  law  for  such  a  mali- 
cious feeling  and  praetiee.  Luke  adds 
the  positive  duties  of  gi\ing  and  for 


A.  D.  31.  J 


CHAPTER   VII. 


with  what  measure  ye  mete,    it  [  hold,  a  beam  is  in   thine  own 


85 


shall  be  measured  to  you  again, 

3  And  why  beholdest  thou  the 
mote  that  is  in  thy  brother's 
eye,  but  considerest  not  the 
beam  that  is  in  thine  own  eye  1 

4  Or  how  wilt  thou  say  to  thy 
brother,  Let  me  pull  out  the 
mote  out  of  thine  eye  :  and.be- 

/JU.  1.7. 


giving. IT  For.     This  is  a  proverb 

which  was  common  among  the  Jews, 
and  expresses  the  sentiment  just  no- 
ticed in  the  preceding  clause.  Men 
will  deal  out  to  us  the  same  kind  of 
judgment  which  we  pass  upon  others, 
and  God  also  will  visit  us  accord- 
ingly. Even  in  this  world,  He  treats 
men.  often,  as  they  treat  others.  (See 
Isa.  33.  1.)  Haman  was  hanged  on 
the  gallows  he  had  prepared  for  Mor- 
decai.  Esther  6.  "  As  I  have  done,  so 
God  hath  requited  me."  See  the  case 
of  Adom-bezec  (Judges  1.  7).  And 
especially  when  we  condemn  in  others 
the  same  sins  that  we  ourselves  com- 
mit, we  condemn  ourselves  most  se- 
verely (Romans  2.  1).  Christ  con- 
demns our  taking  satisfaction  in  judg- 
ing others,  and  our  indulging  sin  in 
ourselves  ;  for  these  things  commonly 
go  together. 

3.  And  why.  It  is  unreasonable. 
This  refers  to  a  proverb  common 
among  the  Jews  and  others,  about 
men  who  censured  their  neighbours 
and  were  more  grossly  guilty  them- 
selves.  IT  Mote.     The  merest  straw 

or  splinter,  as  opposed  to  the  beam. 
The  mote  was  the  lightest,  tiniest 
chaff. HThe  beam,  was  a  huge  tim- 
ber. How  is  it,  asks  our  Lord,  that 
vou  look  at  a  neighbour,  and  see  sharp- 
ly the  smallest  offences  or  faults  of  his, 
and  do  not  see  your  own  disposition 
or  conduct  I  In  the  very  temper  in 
which  you  judge  him.  there  is  a  more 
grievous  wrong,  than  the  small  fail- 
ings which  you  find  out  in  your 
neighhour.  We  should  first  corre;t 
our  own  faults,  because  only  then 
can  we   consistently    criticise   others 


eye  ? 

5  Thou  hypoc/ite,  first  cast  out 
the  beam  s  out  of  thine  ov.n 
eye  ;  and  then  shalt  thou  see 
clearly  to  cast  out  the  mote  out 
of  thy  brother's  eye. 

6  U  Give  not  that  which  is 
holy  unto  the  dogs,  neither h  cast 

fi-Ga.  6.1.    hPr.  9.  7,8;   23.9. 


(comp.  Gal.  6.  4).  In  Luke  we  find 
this  enforced  by  a  parable,  "  Can  the 
blind  lead  the  blind  V 

4.  Thy  brotfier — or  neighbour,  fel- 
low-man. What  consistency  is  there 
in  offering  to  correct  the  fault  of  an- 
other, and  behold  you  are  more  in 
fa ult  1  Such  censoriousness  God  hates. 

5.  Hypocrite.  See  note  on  eh.  6.  2. 
He  is  a  hypocrite  in  pretending  to  be 
so  much  better  than  he  is,  covering 
his  own  faults,  while  he  sets  himself 
up  as  a  judge  of  others. IT  See  clear- 
ly. Correcting  his  own  failings  first, 
especially  his  bad  tempers,  he  will  get 
rid  of  an  evil  eye — the  beam  will  be  re- 
moved, and  he  can  better  see  to  inspect 
others'  characters  and  conduct.  He 
will  judge  mere  tenderly  and  truly : 
and  finding  out  his  own  failings,  he 
will  judge  most  moderately  and  mod- 
estly. Luke  adds  the  doctrine  of  a 
tree  and  its  fruit  as  a  safe  rule  of  judg- 
ing—yet  we  are  to  consider  one  an- 
other, to  provoke  unto  love  and  good 
works  in  a  Christian,  mutual  watch 
and  care. 

6.  Lest  all  judging  might  seem  pro- 
hibited, our  Lord  here  teaches  that  we 
should  not  expose  our  religion  to  the 
scorn  of  bad  men.  "  Let  not  your 
good  be  evil  spoken  cf."  And  in 
judging  others,  we  must  still  consid- 
er dogs  as  dogs,  and  swine  as  swine, 
in  self-defence,  otherwise  sacred  things 
will  be  abused  by  being  held  indis- 
criminate. While  we  are  not  to  be  too 
severe,  we  aie  not  lo  be  too  'ax  in 
judgment.  Here  are  two  adages  or 
common  sayings  which  our  Lord  ap- 
plies  to  this  subject.^—  fT  That  which 
is  holy — sacred  things.     «•'  The   holy 


MATTHEW., 


[A    D.  31 


ye  your  pearls  before  swine,  lest 
they  trample  them  under  their 
feet,  **J  turn  again  and  rend 
/ou. 

7  ^1  Ask,  ai  d  it  shall  be  given 
you  ;  i  seek,  and  ye  shall  rind  ; 
knock,  and  it  shall  be  opened 
unto  you: 

iJs,55.6.    Lu.18.1. 


thing"  under  the  Old  Testament,  was 

the  flesh  of  the  altar. IT  Dogs — and 

swine  are  the  profane  and  sensual, 
or  the  malicious  and  debased.  Dogs 
are  they  who  turn  the  grace  of  God 
into  lasciviousness.  In  our  judgment 
of  others,  we  are  not  to  be  so  lax  as  to 
consider  dogs  or  evil- workers,  as  holy. 
'See  Phil.  3.  2.  "  Beware  of  dogs.") 
See  Rev.  22.  15.  "  Without  are  dogs." 
We  are  not  to  give  such  offensive  and 
malicious  people  a  good  character, 
nor  apply  the  promises  indiscrim- 
inately to  them,  lest  we  may  wound 
the  cause  of  religion.  Nor  are  we  to 
2xpose  sacred  things  to  the  ill-treats 
menl  or  abuse  of  outrageous  and  im- 
pious men.  2  Pet.  2.  22.  Matt.  15. 
27.  There  is  nothing  here  to  excuse 
such  as  fear  to  rebuke  iniquity  or  re- 
fuse to  engage  in  active  duty — unwil- 
ling to  testify  for  Christ.  By  neglect- 
ing altogether  the  rules  of  prudence 
and  sound  judgment,  we  might  rudely 
cast  the  doctrines  and  precepts  of  re- 
ligion before  the  most  debased  and 
grovelling  men,  only  to  have  these 
pearls  trampled  on,  in  common  with 
the  filth  of  the  sty.  Pearls  are  pre- 
cious stones  taken  from  shell-fish  of 
the  oyster  species.  Pearl  oysters  are 
found  in  clusters,  on  rocks  or  pearl  | 
banks  in  the  Persian  Gulf,  and  near 
Ceylon  and  Java.  By  "  ymir  pearls'' 
are  here  meant  the  privileges  and  doc- 
trines of  their  religion.  Matt.  13.45. 
7,  8.  Ask.  Fundamental  directions 
are  now  given,  and  the  discourse  is 
summed  up.  These  are  the  summa- 
ry commands  and  promises  in  regard 
to  prayer.  There  are  three  various  | 
assurances  here  to  encourage  prayer  ; 
and  prayer  is  a  'ending  duty.  In  the 
Lord**  piaver  He  had  jus/  given  an 


8  For  every  one  t:iat  asketh  J 
receiveth  ;  and  he  that  seeketh 
k  findeth  ;  and  to  him  that  knock- 
eth  it  shall  be  opened. 

9  Or  what  man  is  there  of  you, 
whom  :f  his  son  ask  bread,  will 
he  give  him  a  stone  ? 

.7  Ps.  81.10,16.  Jno.14.13,14;  16.23,24.  1  Jno.3.22; 
5.14,15.     A:Pr.8.17.    Je.29.12,13. 

idea  of  what  is  to  be  asked  for  ;  and 
we  are  to  ask  with  earnestness,  dili- 
gence and  perseverance,  as  these 
words  would  seem  to  indicate.  Tc 
ask  signifies  a  personal  address.  We 
must  believe  that  He  is.  To  seek,  sig- 
nifies an  object  earnestly  in  view. 
To  knock  signifies  an  application  at 
the  door,  and  an  embrace  of  the  prom- 
ise in  the  appointed  way — ("  We  have 
boldness  and  access  with  confidence 
by  the  faith  of  Him."  Ephes.  3. 
11,  12.) K  Seek.  Search  for  Di- 
vine things.  They  are  hid  to  the  nat- 
ural heart.  "  The  secret  of  the  Lord 
is  with  them  that  fear  Him."  "  Then 
shall  ye  find  me,  when  ye  shall  search 

for  me   with   all    your  hearts."- ■ 

II  Kiw-.k — that  you 'may  enter  by  the 
door. .  John  10.  Make  application  to 
Christ  to  be  admitled  fully  into  the 
mysteries  of  His  kingdom.  2  Cor.  6. 
18.  Luke  13.  25.  You  are  brought 
to  the  very  door  of  heaven  by  the  Gos- 
pel. Knock  for  entrance.  It  is  not 
enough  to  say  our  prayers.  We  must 
ask  with  a  view  of  receiving — we 
must  seek  as  those  that  are  anxious 
to  find — we  must  knock  with  impor- 
tunity as  taking  no  denial.  See  Luke 
1 1 .  8. Tf  For  every  one.  For  strong- 
est encouragement,  we  are  now  point- 
ed to  the  grace  of  our  Heavenly 
Father  as  it  is  actually  experienced 
among  men.  "  The  Lord  is  nigh 
unto  all  them  that  call  upon  Him." 
"  Whosoever  shall  call  upon  the  name 
of  the  Lord  shall  be  saved."  This  is 
the  established  rule  of  His  grace; 
and  this  is  the  fact  attested  by  all  ex- 
perience. Praying  men  and  seekers 
of  God  do  receive  and  find.  Psalm 
22.  26.  Yet  it  is  to  be  remembered 
that  if  we  ask  not  with  filial  cor.fi* 


k.  D.  31] 


CHAPTER  Vli. 


8T 


10  Or  if  he  ask  a  fish,  will  he 
give  him  a  serpent? 

11  If  ye  tl  en,  being  e^il,  know 
how  to  give  good  gifts  imto 
your  children,i  how  much  more 
shall  your  Father  which  is  in 
heaven  give  good  things  to  them 
that  ask  him  1 

12  Therefore  all  things  what- 

ZLu.ll.ll.&C. 


dence  ("  Our  Father")  and  with  hu- 
mility ("  Thy  will  be  done")  the 
prayer  is  not  complete  :  remembering 
always  to  lay  every  thing  at  the  feet 
of  Him  who  has  all  right,  and  whose 
is  "  the  kingdom  and  the  power  and 
the  glory."  See  Jas.  4.  3.  Observe, 
prayerless  men  are  found  out  by  their 
lack  of  graces.  As  they  have  not  the 
spirit — so  they  cannot  have  asked. 

9.  Or  what  man.  Our  Lord  choos- 
es farther  to  illustrate  and  enforce  this 
by  the  conduct  of  parents.  What 
father  will  so  badly  treat  a  child's  re- 
quest as  to  deny  him  what  he  needs — 
o{  to  give  him  what  is  evil.  God 
will  withhold  no  good  thing  from  them 
that  walk  uprightly,  and  blessed  is  the 
man  that  trusteth  in  Him.  so  as  to 
look  to  Him  for  blessings,  and  leave 
Him  to  judge  of  what  is  best. 

11.  Evil.  Naturally  corrupt- -as 
listinguished  from  the  heaverrly  Fa- 
ther,   who    is    essentially   holy. 

How  much  more  shall  God  show  pa- 
rental affection  toward  the  prayers 
of  them  that  ask  Him,  than  earthly 
parent*  who  are  naturally  evil.  This 
freeness  and  fulness  of  the  Gospel 
Dffer,  must  leave  men  utterly  without 
excuse.  Why  should  they  be  prayer- 
less    or   godless  1 IT  Good    things. 

(Luke  11.13.  'The  Holy  Spirit.')  The 
gift  of  the  Spirit  includes  all  good. 
Tne  meek  shall  inherit  the  earth. 

12.  Therefore.  One  of  the  closing 
deductions  oi  our  Lord  is  this  golden 
rul-2  of  the  Gospel.  T-his  stands,  here, 
for  a  summary  of  our  relative  duties, 
as  th  v  die  taught  in  the  moral  law. 
This,  therefore,  at  the  same  time,  con- 
cludes His  teaching  on  these  points 


soeverye  would  that  men  should 
do  to  you,  do  ye  even  so  t3 
them  :  for  m  this  is  the  law  and 
the  prophets. 

13  1"  Enter  ye  in  n  at  the  strait 
gate  :  for  wide  is  the  gate,  and 
broad  is  the  way,  that  leadeth 
to  destruction,  and  many  there 
be  which  go  in  thereat : 

tti  Le.  19.18.    Ito.13.8-10.    Ga.  5.14.    n  Ln.  13.24. 

here,  and  proves  what  he  set  out  to 
establish  (ch.  5.  17),  that  He  "  came 
not  to  destroy  the  law  but  to  fulfil." 
Every  one  can  tell  how  he  wishes  to 
be  treated  by  others — kindly  and  with 
allowance  for  his  faults.  He  carries 
this  rule,  therefore,  within  him,  anc1 
has  no  excuse  for  neglecting  or  vio- 
lating or  misunderstanding  it.  Let 
him  treat  others  kindly,  and  with  al- 
lowance for  their  faults,  as  Christ  has 
taught.  This  is  the  sum  of  the  law 
and  the  prophets,  as  to  our  relative 
duties,  and  the  world  would  be  peace 
and  happiness  and  good-will,  it  this 
rule  prevailed  in  its  true  spirit  among 
men.  But  all  this  has  a  special  con- 
nexion with  the  Gospel  plan — as  fol- 
lows : 

13.  Our  Lord  exhorts  men  beyond 
all  their  mutual  moralities  to  embrace 
Ike  Gospel.  And  here  He  distinctly 
teaches  that  to  enter  the  gate  of  life,  *a 
something  besides  the  cultivation  of 
such  mutual  kindness  and  good-wul 
This  entrance,  therefore,  is  to  be  their 
great  business.  The  gate  is  not  an 
easy,  '-ait  a  difficult  passage,  because 
of  our  evil  hearts.  In  the  Gcspel 
plan  of  salvation  there  is  but  cne 
way,  and  one  gate.  "  I  am  the  way  " 
— "  I  am  the  door,"  of  the  sheepfold 
(John).  The  gale  of  the  city  (Reve- 
lation).— 1\ Strait,  narrow.  The  word 
is  sometimes  mistaken  for  straight — 
direct,  or  not  crooked.  The  reference 
is  here  to  the  narrow  gate  .-'or  foot- 
passengers  in  wailed  cities,  as  distin- 
guished from  the  bread,  double,  pub- 
lic gate  for  vehicles,  processions  and 
the  crowd.  Such  a  gate  was  some- 
times called  the  needle's  eyi — a*  bei&tf 


MATTHEW 


1  K.  D  .  31 


14  '  Because  strait  is  the  gate, 
End  narrow  is  the  way,  which 
leadeth  unto  life ;  and  few  c  there 
be  that  find  it. 

I  Or,  how.     0  c.20.16  ;  25.1-12.    Ro.  i  27,29. 


•lie  most  limited  opening — which  a 
.oaded  camel  of  course  could  not  pos- 
sibly get  through,  but  would  need  to 
take  the  other  and  wide  gate.  And  the 
difficulty  would  be  as  well  in  the 
back  as  in  the  burden.  (See  ch.  19. 
24.)  At  a  wedding  feast,  also,  the 
entrance  was  by  a  narrow  wicket 
gate,  at  which  the  janitor  sat,  to  ad- 
mit one  at  a  time,  that  only  guests 
might  enter;  and  that  there  each  man 
might   get  his  wedding  garment  as 

furnished  by  the  lord  of  the  feast. 

TT  For  wide  is  the  gate.  The  common 
course  of  carelessness  and  sin  is 
roomy.  The  entrance  is  wide.  It  is 
easy  at  the  opening.  People  enter  it 
most  naturally;  and  the  way  itself  is 
broad.  It  gives  license  to  the  carnal 
heart.  But  just  so  certainly  does  it 
lead  to  destruction — "  everlasting  de- 
struction from  the  presence  of  God." 
All  unrenewed  men  walk  in  this  way. 
A  change  of  heart  and  life  is  requisite 
tor  salvation.  "  Thou  wilt  shew  me 
i,he  path  of  life." 

14.  Unto  life.  The  life  eternal  in 
flory-  everlasting  salvation — the  per- 
fect day  to  which  the  path  of  the 
jusi  leads.  Our  evil  hearts,  low  de- 
sires, and  carnal  principles,  make  ihe 
way  difficult.  "  If  the  righteous 
scarcely  be  saved,"  &c.  (1  Pet.  4.  18). 
But  because  it  is  wisdom's  way  as  our 
only  proper  course,  and  highest  inter- 
est, it  is  pleasantness  and  peace.  So 
few  find  it  because  '.hey  are  "  alien- 
ated from  the  life  of  God.  through  the 
ignorance  that  is  in  them,  because  of 
the  blindness  of  their  heart"  (Eph. 
4.  18).  Gibbon  boasted  that  Christ's 
golden  rule  could  be  found  substan- 
tially in  Isocrates  400  years  before. 
But  it  l :  not  the  same.  That  only 
taught  to  qvoid  doing  others  the  inju- 
ries which  we  would  not  have  them 
io  to  us.  It  said  nothing  of  this  ac- 
tive love.  And  if  it  were  fully  the 
6am 3,  it  would  only  be  found  to  be  the 


I5^[Bewaroof  falsepiophets,? 
which  come  to  you  in  sheep'a 
clothing-,  but  inwardly  they  are 
ravening  i  wolves. 

pDe.13.1-3.  Je.23.13-16.  Uno.4.1.    q  Ac.20.29-3l. 

old  precept  which  this  very  passage 
declares  it  to  be — the  substance  of 
"  the  law  and  the  prophets."  As  to 
the  strait  gate,  Augustine  here  makes 
use  of  a  legend  concerning  the  artifice 
by  which  the  serpent  was  believed  to 
get  rid  of  its  old  skin,  by  forcing  itself 
through  some  narrow  aperture,  and 
so  leaving  behind  the  old,  and  com- 
ing out  in  all  the  splendour  and  fresh- 
ness of  the  new.      Trench. 

15.  On  this  vital  subject  of  salva- 
tion, they  had  need  to  be  cautioned 
against  false  directions,  else  they 
might  mistake  the  way — and  follow 
the  broad  instead  of  the  narrow. 
There  is  great  danger  of  the  wide 
gate. f  False proplicts.  False  teach- 
ers might  boast  that  they  were  the 
few  in  the  right.  By  prophets  were 
originally  understood,  those  who  fore- 
told future  events.  They  were  also 
teachers.  Here  the  caution  is  against 
those  who  teach  falsely  about  the  fu- 
ture, "  who  prophesy  smooth  things" 

(See    Jer.   23.     17.   26). IT  Sheep's 

clothing.  The  false  prophets  not  im- 
probably clothed  themselves  with  a 
cloak  made  of  sheep  skins,  or  of  the 
fleece  roughly  made  up,  to  imitate 
the  garb  of  the  true  prophets.  The 
idea  is,  they  come  to  you  in  the  garb 
of  meekness  and  sincerity  and  harm 
lessness,  in  the  very  dress  of  Christ, 
who  is  the  Lamb,  claiming  to  teach 
of  Christ  and  to  teach  like  Him. — 
IT  Ravening  wolves.  They  are  really 
the  very  opposite  to  what  they  pretend 
— rapacious — insincere  and  mischiev- 
ous. As  wolves,  instead  of  being 
sheep,  tear  and  devour  the  flock,  so 
these  are  the  bitter  enemies  of  Chris- 
tians, and  would  ruin  them  if  possi- 
ble. We  should  beware  ot  such  as- 
teach  untruth  and  error.  It  is  a  iMse 
charity  to  be  indiscriminate  in  so  vi- 
tal a  matter.  We  may  judge  tsuallj 
of  doctrines  from  their  effects  upon 
the  life.     \ve  are  to  be  most  panicu 


A.  D.  31.J 


CHAPTER  VII. 


89 


1G  Ye  shall  know  them  by 
their  r  fruits.  Do  men  gather 
grapes  of  thorns,  or  figs  of  this- 
tles 1 

1 7  Even  so  every  good  tree  8 
bringeth  forth  good  fruit;  but  a 
corrupt  tree  bringeth  forth  evil 
fruit. 

18  A  good  tree  cannot  bring 
forth   evil  fruit,  neither  can  a 

re.  12.33.  *Lu.6.43,45. 


lar,  for  the  gate  is  strait — most  nar- 
row. The  way  is  most  precise,  as  well 
as  most  private. 

16.  Their  fruits— conduct.  The 
teachers  themselves  commonly  show 
the  effects  of  their  faith  in  their  con- 
duct. This  is  natural,  as  that  trees 
should  yield  their  own  fruit  and  not 
another  kind.  Yet  in  so  judging,  we 
are  to  "  beware  of  the  leaven  of  the 
Pharisees  and  the  Sadducees,  which  is 
hypocrisy."  The  pure  word  of  God 
circulated  in  the  scriptures,  will  serve 
to  confound  error  of  every  kind. 

17,  18.  Even  so.  It  is  so  in  vegeta- 
ble nature.  You  can  tell  a  tree  from 
the  fruit  it  bears,  and  so  you  can  tell 
a  teacher  from  the  fruit  his  doctrines 
yield ;  and  so  you  can  tell  every  good 
man  from  his  habitual  good  actions.  As 
a  corrupt  tree  of  bad  nature  and  qual- 
ity brings  forth  an  evil  kind  of  fruit, 
so  a  bad  doctrine  brings  forth  bad  re- 
sults. Error  cannot  save  men.  So 
'.he  natural,  unrenewed  heart  must 
bhow  itself  somehow  in  the  life.  It 
is  not  possible  in  the  nature  of  things 
that  it  should  be  otherwise.  "  The 
carnal  mind  is  enmity  against  God, 
and  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be."  Augustine 
says,  on  this  subject,  "  I  praise  the 
fruit  of  a  good  work,  but  in  faith  I 
acknowledge  the  root."  The  degen- 
erate tree  is  nnt  capable  of  restoring 
ifself  by  its  own  unaided  pr  wer.  The 
law  (if  human  living  is  as  Ji-3  law  of 
fruit-bearing  trees,  thrt  according  to 
their  kind,  so  they  must  produce. 
Isolated  acts  of  men  may  seem  every 
way   rij/htous,  while   they  are  not 


corrupt  tree  bring  forth  good 
fruit. 

19  Every  i  tree  that  bringeth 
not  forth  good  fruit,  is  hewn 
down,  and  cast  into  the  fire. 

20  Wherefore  by  their  fruits 
ye  shall  know  them. 

21  IT  Not  every  one  that  saith 
unto  me,  Lord,  Lord,  u  shall  en- 

tc.3.\0.  Jno.15.2,6.  Wls.48.1,2.  C.25.11,12.  Lu.6. 
46;  13.23.  Ro.2.13. 

Christian.  The  question  cannot  be 
upon  detached  doings.  But  was  the 
man  righteous  1  Was  the  tree  good  I 
Leaves  may  deceive  often  from  a 
close  resemblance.  But  what  is  the 
stalk  and  the  root  1  Has  there  bee". 
a  positive  engrafting  inio  Christ  1 

19.  Hewn  down.  So  in  Matt.  3. 10. 
Repentance  and  regeneration  are  ne- 
cessary, because  the  heart  is  naturally 
evil,  and  there  must  be  a  radical 
change.  "  And  now  the  axe  is  laid 
unto  the  root  of  the  trees."  The  wild 
and  bitter  stock  that  was  removed 
from  Eden,  can  only  be  restored  by 
being  grafted  anew  upon  one  of  that 
stock  from  which  it  originally  fell, 
and  by  this  re-engrafting  becoming 
partaker  of  the  better  life.     Trench. 

21.  yot  every  one.  Christ,  as  the 
great  searcher  of  the  heart,  will  dis- 
tinguish. Not  all  shall  enter  into 
life  who  profess  Christ,  however  re- 
peatedly and  loudly  and  familiarly 
saying.  Lord,  Lord,  as  though  they 
were  His  followers.  He  demands  a 
profession  of  His  name,  but  those 
who  have  only  this,  He  will  exclude 
and  reject.  Those  who  enter,  must 
do  the  will  of  God,  must  be  His  obe- 
dient and  faithful  disciples.  The 
workers  of  iniquity  are  unfit  for  hea- 
ven, because  that  is  a  place  of  per- 
fect obedience  to  His  will,  and  true 
Christians  pray  daily  that  they  may 
do  His  will  on  earth  as  it  is  done  in 
heaven.  Those  who  do  not  sincerely 
aim  to  do  and  submit  to  His  will  in 
all  things,  do  not  belong  to  Christ. 
(«'  He  that  doeth  the  wili  of  God,  tna 
same  is  my  brother  "  &c.) 


90 


MATTHEW. 


[A    D.  31 


ter  into  the  kingdom  of  heaven  ; 
b  it  lie  that  doeth  the  will  of 
r.iy  Father  which  is  in   heaven. 

22  Many  will  say  to  me  in  that 
day,  Lord,  Lord,  have  we  not 
prophesied  v  in  thy  name  ?  and 
in  thy  name  have  cast  out  dev- 
ils ?  and  in  thy  name  done  many 
wonderful  works  ? 

23  And  then  will  I  profess  un- 
to them,  I  never  knew  you : 
depart  from  me,  w  ye  that  work 
iniquity. 

24  1"  Therefore  *  whosoever 
.heareth  these  sayings  of  mine, 
and  doeth  them,  I  will  liken 
him   unto   a  wise  y  man,  which 


l'Nu.24.4.  IK.  22.11,  &c.  Je.23.13,&c.  Ac.19.13- 
15.  1  Co.  13.2.  wPs.5.5.  c.25.41.  Re.22.15.  X  Lu.6. 
*7,&C.     y  Ps.lll.  10;  119.99,130. 


22.  In  that  day.  The  day  of  final 
and  general  judgment,  see  Luke  13. 
25.  Though  they  may  have  done  all 
these  things  that  seem  so  religious, 
yet  they  have  an  evil  heart  of  unbe- 
lief, in  "  departing  from  the  living 
God."  It  is  not  merely  what  we  have 
done,  but  what  we  have  been  that  shall 
be  required. 

23.  Profess — openly  declare. TT  / 

never  knew  you :  never  approved  or  rec- 
ognized you  as  my  followers.  This 
is  the  sense  of  the  word  in  many  pas- 
sages. Ps.  1.  6,  &c.     1  Cor.  8.  3. 

f  Depart  from  me.  Unbelief  departs 
from  the  living  God — refuses  to"  fol- 
low, obey,  and  love  Christ.  And  so 
unbelievers  must  forever  depart — 
must  go  down  to  their  destruction 
from  the  presence  of  God,  and  from 
the  glory  of  His  power — outcast "  into 
outer  darkness." 

24-27..  Christ  closes  this  sermon 
on  the  Mount  by  an  impressive  and 
rorcible  comparison.  He  was  the 
great  Teacher  of  unadulterated  truth, 
and  they  should  carefully  distinguish 
His  teachings  from  those  of  false 
pr<  phets,  who  should  plausiUy  come 
to  them,  ready  to  dece've  and  devour. 


built   his  house   upoik   a  rock : 

25  And  the  rain  descended,  and 
the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house  ; 
and  it  fell  not ;  for  it  was  found- 
ed upon  a  rock.a 

26  And  every  one  that  heareth 
these  sayings  of  mine,  and  doeth 
them  not,  shall  be  likened  unto 
a  foolish a  man,  which  built  his 
house  upon  the  sand  : 

27  And  the  rain  descended,  and 
the  floods  came,  and  the  winds 
blew,b  and  beat  upon  that  house ; 
and  it  fell  :  and  great  was  c  the 
fall  of  it. 

28  UAnd  it  came  to  pass,  when 
Jesus  had  ended  these  sayings, 

z  Ps.92.13-15.    a  lSa.2.30.  Je.8.9.  b  lCo.3.13. 
C  He.  10.26,27. 


To  hear  these  doctrines  of  Hi°,,  which 
he  had  just  taught,  and  to  obey  them, 
is  the  only  true  wisdom.  We  are 
building  for  eternity — and  how  fool- 
ish is  that  man  who  builds  his  house 
upon  the  sand.  He  has  no  founda- 
tion. Every  Jew  could  understand 
the  simile.  In  that  country  they  were 
liable  to  sudden  and  heavy  rains, 
which  would  swell  the  Jordan,  and 
its  overflow,  rapid  and  powerful, 
would  sweep  away  every  tenement 

situated    on   its    banks. ^T  Rains, 

winds  and  floods,  make  it  wise  to 
build  on  a  gcod  foundation,  to  "lay 
up  in  store  a  good  foundation  against 
the  time  to  come.-'  We  are  all  liable 
to  afflictions,  sudden  fears,  and  death  : 
and  the  man  whose  hopes  are  at  loose 
ends,  and  on  a  sandy  foundation, 
nru'jt  expect  his  house  to  fall.  This 
is  the  case  of  unconverted  sinners. 
Their  destruction  shall  come  as  a 
mighty  whirlwind  (Prov.  1.  27),  and 
it  shall  be  great  because  it  is  the  soul's 
eternal  loss.  None  are  safe  whose 
hopes  are  not  built  on  Christ,  the 
Rock  of  Ages.  Some  have  a  secref. 
hope,  but  cannot  give  a  reason  of  it. 
They  should  look  well  to  its  grounds. 


A.  D.  31] 


CHAPTER  VIII. 


!>J 


(lie  people  were  astonished  d  at 
his  doctrine  : 
29  for  he  taught  them  as  one 
having  authority,  and  not  as  the 
scribes. 

d  Je.  23.29.  Mar.6.2. 


28.  His  doctrine.  His  sayings  or 
teachings. 

29.  Having  authority.  As  having 
the  right  to  say  what  is  truth.  Not 
like  the  Scribes,  telling  what  the  Jew- 
ish Rabbins  or  doctors  taught.  The 
Scribes  were  the  Jewish  lawyers,  as 
'he  term  indicates,  who  had  to  do  with 
the  Scriptures — to  copy  and  preserve 
them.  Bat  Christ's  teaching  was 
like  that  of  a  master  who  owned  none 
higher  than  Himself,  and  who,  in  all 
His  words  and  actions,  plainly  show- 
ed His  inherent  authority  to  speak, 
both  as  lawgiver  and  interpreter.  The 
ruin  of  those  is  great  who,  under  the 
teaching  of  the  Gospel,  refuse  to 
hear  and  obey. 

Observe  :  Tlirce  principles  are  laid 
down  in  the  Sermon  on  the  Mount : 

(I.)  True  happiness  is  not  where 
the  world  would  place  it.  ch.  5.  1-17. 

(2.)  The  Gospel  establishes  the 
Law.  ch.  5.  17,  to  ch.  6. 

(3.)  A  mere  outward  religion  is 
vain.  ch.  6  to  ch.  8. 

fv)  33.  The   healing  of   a   Leper.] 

Galilee. 
Matt.      I      Mark.         I      Luke.         I  John. 
8.  2-4  I  1.  40-45    I  5.  12-16    I 

It  would  seem,  from  comparing  the 
narratives,  that  this  case  of  a  leper  is 
briefly  introduced  here  by  the  way, 
without  regard  to  the  time  and  order 
of  events.  It  is  probably  the  same  as 
Mark  and  Luke  record,  which  seems 
to  have  belonged  to  our  Lord's  tour 
in  Galilee,  previously  to  this,  but  is 
mentioned  here  by  Matthew  briefly, 
in  passing.  St.  Ambrose  has  called 
this  chapter,  a  chapter  of  miracles. 
Observe,  they  were  wrought  at  very 
different  times,  but  Matthew  collects 
them  here  into  o.ie  narrative. 

2.  A  hper.  Luke  has  it,  "  a  man 
full  of  leprosy."  The  leprosy  was  a 
distemper  of  the  mos<  loathsome  kind, 


CHAPTER   VIII. 

EN  he  was  come  down 
from   the   mountain,   great 
multitudes  followed  him. 


m 


2  And    behold,   there  came    a 


and  broke  out  on  the  skin  ultimately, 
sometimes  after  being  for  years  in  the 
system.      It   came   out   in    blotches, 
mostly  circular,  like  a  ring-worm.     It 
formed    at   length    into   scales,    and 
sometimes  covered  the   body  with  a 
dry  and  white  scurf.     It  has  its  name 
from  a  Greek  word  lepis,  signifying  a 
scale.     There  were  the  strictest  laws 
for  keeping  separate  from  it — as  the 
garments,  Levit.    13.  47,  and  houses, 
Levit.  14.  34 — and  in  its  worst  tbrms 
it  was  deemed  incurable  by  human 
means.     The   symptoms  of  the  dis- 
ease, and  the  Mosaic  laws  respecting 
it,  are  found  Levit.  13.  and  14.  It  was 
a  striking  emblem  of  the  malady  of 
sin.     It  was  sometimes   inflicted  by 
God  as  a  special  and  signal  judg- 
ment. Numbers  12.  1-10   (Miriam-), 
a  Kings  5.  27  (Gehazi).  2  Chron.  26. 
16-21.     The  disease  as  known  at  the' 
present  day,  commences  by  an  erup- 
tion of  small  reddish  spots  grouped 
toge-ther  in  a  circle.     Presently  a  thin 
whitish  scale  forms,  glossy  like  ising- 
glass,   and    falls   oft.      The    circles 
spread  out  to  a  larger  size.     They  are 
commonly  as  large  as  a  shilling,  or 
larger,   but   increase   sometimes   till 
they  are   broad   as  the  palm  of  the 
hand.     The  disease  of  leprosy  was  the 
greatest  ceremonial  uncleanness  un- 
der the  Mosaic  law.     There  was  no 
final   excommunication    but  for  lep- 
rosy.    He  that  was  leprous  all  over 
was  pronounced  clean,  becau  >e  all  the 
poison  had  come  out.     If  he  had  yet 
any  live  flesh  that  showed    not  lep- 
rous, he  was  unclean.     The  priests 
could  not  be  tainted  with  it,  for  they 
were   judges  of  it.     From  the  strict 
regulations   for   keeping   aloof  from 
leprosy,  it  has  generally  been  though  I 
to  have  been  contagious.     But  this  is 
disproved   from  abundant   facts    the 
exclusion   being  wholly  regulated  by 
the   Mosaic  law,  and  not   observed 


M 


MATTHEW. 


IA  D.  81, 


leper  a  anil    worshipped     him, 
Haying.  Lord,  if  thou  wilt,  thou 
canst  make  me  clean. 
3   And    Jesus    put    forth   his 

aMar.l.40,&c.    Lu.5.12,&c. 


where  the  law  did  not  rule,  and  the 
priests  who  came  in  contact  with  it 
so  much,  being  exempt.  As  it  was 
a  most  loathsome' disease,  it  was  em- 
ployed as  a  special  symbol  of  sin,  and 
sign  of  its  consequences — and  these 
strict  regulations  were  meant  to  train 
the  people  to  the  great  idea  of  separation 
from  sin  as  the  foul  malady  of  the  race, 
and  of  a  great  deliverer  being  needed 
who  could  cure  us  only  by  taking  our 
flesh.  "  Touch  not  the  unclean 
thing"  (2  Cor.  6.  17).  What  a  strik- 
ing ordinance  was  this !  The  cure 
could  be  effected  not  by  any  human 
means,  but  simply  and  only  by  God's 
expressed  pleasure.  "  Am  I  a  God — 
to  recover  a  man  of  his  leprosy  1"  (2 
Kings  5.  7.)  The  Jews  termed  it  the 
finger  of  God  and  the  stroke.  Hence,  that 
"  the  lepers  are  cleansed"  is  a  striking 
mark  of  the  Messiahship(Matt.  11.5). 
it  generally  affects  the  knees  and  el- 
bows before  it  spreads.  The  spots 
usually  appear  first  on  the  face. 
There  were  three  species  known 
among  the  Greeks,  and  three  kinds 
are  mentioned  under  the  same  gene- 
ric term  (balucrclh),  a  white  or  bright 
spot.  It  is  hereditary  to  the  third 
or  fourth  generation.  One  may  live 
with  it  for  twenty  or  thirty  years  or 
more.  This  disease  is  found  to  be 
quite  different  from  that  generally 
known  as  leprosy  in  the  books  of 
travellers,  prevalent  in  the  middle 
ages,  and  later  in  Europe,  disappear- 
ing about  the  17th  century.  Kilto 
"  W.  A.  AT." 

2.  Worshipped  Him.  Mark  says, 
"Fell  on  his  knees."  Luke,  "He 
fell  on  his  face."  The  term  in- 
dicates the  outward  posture  which 
denoted  reverence.  And  such  pos- 
tures were  common  in  Eastern  coun- 
tries, as  we  fin  J  olten  in  the  Old  Tes- 
tament.    See  Cut,  Matt.   2.  11. 

W  Lord,  if  Hum  wilt.  He  ascribed  to 
Christ   lie  ability.     This  was  part  of 


hand,  and  touched  him,  saying, 
I  will ;  be  thou  clean :  and 
immediately  his  leprosy  was 
cleansed. 


his  worship.  So  we  are  taught  in  the 
Lord's  prayer  to  ascribe  the  kingdom,, 
power  and  glory  to  God,  and  to  regard 
His  will  as  supreme.  "Thy  will  be 
done."  He  believed  in  Christ  as  hay- 
ing the  power  to  heal  him,  and  he  ac- 
knowledged Him  as  sovereign  in  all 
his  mercies,  and  made  application  on 
these  grounds.  Observe :  He  did  not 
keep  aloof  because  Christ  could  do 
with  him  as  He  pleased.  The  sov- 
ereignty of  God  is  no  bar  to  our  ap- 
proach, for  we  have  His  offers  and 
promises,  and  are  warranted  to  trust 
in  Him  confidently. 

3.  Touched  him.  He  will  use  means 
— the  touch  and  command.  "  He  is 
able,  He  is  willing,  doubt  no  more." 
We  need  faith  in  God  the  Holy  Ghost 

in  all  His  office  work. IT 1 'will.  Here 

Christ  asserted  that  diseases  are  sub- 
ject to  His  will.  His  power  of  course 
must  be  divine.  The  leper  acknowl- 
edged this,  and  Christ  here  claims 
that  His  will  and  command  are  all 
that  is  needed  to  make  the  incurable 
leper  clean.  And  so  the  result  showed. 
How  readily  does  Christ  grant  every 
humble  request.  This  is  symbolical 
of  His  power  over  sin,  and  of  His 
readiness  to  deliver  from  its  curse. 

4.  It  was  the  rule  under  the  Mo- 
saic law,  that  a  man  cured  of  lep- 
rosy should  first  present  himself  to  a 
priest,  with  a  sacrifice  of  thanksgiv- 
ing (Lev.  14.  4).  Naturally  the  man 
would  have  gone  blazing  abroad  his 
cure.  But  the  Levitical  ceremonies 
were  not  yet  repealed,  and  Christ 
would  have  this  command  first  attend 

ed    to. H  See.    From  Mark  I.  45, 

we  learn  that  Christ  was  obliged  to 
refuse  publicity,  because  of  the  crowds 
that  sought'  His  miracles  and  left 
Him  no  opportunity  to  teach  and 
preach;  and  that  by  this  man's  sound 
ing  abroad  his  cure,  He  was  obliged 
to  withdraw  to  a  desert  place.  Be 
sides,  the  time  had  not  y^t  come  tat 


A.  D.  31.] 


CHAPTER   VIII. 


93 


4  And  Jesus  saitn  unto  him, 
See  thou  tell  b  no  man  ;  but  go 
thy  way,  show  thyself  to  the 
priest,  and  offer  the  gift  that 
Moses  commanded  c  for  a  testi- 
mony unto  them. 

5  And  when  Jesus  was  entered 
into    Capernaum,    there    came 

b  c.9.30.    Mar.5.43.       c  Le.l4.3,&c. 

His  public  manifestation  as  the  Mes- 
siah. We  are  taught  to  signify  our 
gratitude  by  careful  obedience,  rather 
than  blind  and  headlong  zeal.  The 
man  was  to  go  and  report  himself  at 
Jerusalem,  according  to  the  com- 
mand, even  before  he  should  report 
the  matter  to  others.  Some  have  a 
religion  which  obeys  natural  impul- 
tes  rather  than  Divine  commands. 
Some  people  hope  they  are  religious 
without  attending  to  the  appointed 
ordinances  of  God's  house.  Some 
think  it  of  little  account  to  join  the 
church.  But  God  has  appointed  His 
ordinance  as  a  public  testimony  most 
important  to  be  made  at  once.  Mark 
telis  us  how  Christ's  work  was  hinder- 
ed by  this  leper's  disobeying  His  com- 
mands. How  many  hinder  His  work 
by  neglecting  the  public  ordinan- 
ces.  IT  For  a  testimony  unto  t/tem — 

priests  and  people.  T'he  priest  was 
to  examine  the  case  and  publicly  at- 
test the  benefit  received  from  God, 
so  that  the  miracle  might  be  prop- 
erly certified  and  circulated,  and  the 
nan  be  restored  again  to  society. 
The  Jewish  Rabbins  allowed  that 
curing  lepers  should  be  a  characteris- 
tic of  the  Messiah.  And  the  testimo- 
ny therefore  was  to  reach  both  priest 
and  people  for  their  conviction  of 
Christ's  claims.  When  a  man  is  con- 
vened from  the  powei  of  Satan  unto 
Gci,  it  should  be  made  public  in 
the  appointed  way,  for  the  sake  of 
others.  This  testifies  against  them. 
&  42.  The  healing  or  the  Centu- 
rion's servant. —  Capernaum. 

Ma.r        |    Mark.       I     Luke.        I    John. 
o.  5-13  I  I  7.  1-10    I 

5,  6.  And  when  Jesus  had  entered  into 
Capo'nau/n.     The    Evangelist    here 


unto  him  a  centurion,  '•  beseech 
ing  him, 

6  And  saying,  Lord,  my  ser- 
vant lieth  at  home  sick  of  the 
palsy,  grievously  tormented. 

7  And  Jesus  saith  unto  him,  I 
will  come  and  heal  him. 

8  The  centurion  answered  and 

d  Lu.7.2,&c. 


takes  up  the  narrative.  This  was 
the  first  event  after  coming  down 
from  the  mount  near  Capernaum. 
Luke  records  it  alsu. IT  A  Centu- 
rion. This  was  a  military  officer 
among  the  Romans.  As  the  name 
imports  (the  Latin  centum  meaning  a 
hundred),  it  was  lh»;  command  of  a 
hundred  men.  A  Roman  military 
force  was  stationed  in  Judea  because 
it  was  now  a  province  of  the  Roman 
Empire.  It  is  not  a  man's  occupation 
but  his  faith  that  gh  es  him  standing 

before     God. IT  Beseeching.      We 

must  come  as  supp  lants,  needy  and 

anxious. IT  Lord.     The  word  here 

would  seem  to  mean  sir,  as  usee1  by  a 
Roman. IT  Mil  se  vant.  The  Cen- 
turion shows  great  regard  for  his  ser- 
vant, being  evidently  anxious  about 
the  case,  and  taking  the  same  steps, 
which  he  would  naturally  have  done 
for  a  child.  Good  masters  will  pray 
for  their  servants,  ?nd  strive  to  do 
their  souls  good.  We  ought  to  be- 
seech Christ  for  others,  especially  for 

our  own   house. 1T  Lieth  at  home. 

The  word  intimates  the  sevei  ity  of  the 
disease  and  the  infiimily  consequent 

upon  this  reduced  siate. IF  Sick  of 

the  palsy.     See  note,  en.  4.  24. 

7.  I  will  come — literally,  7"  am  com- 
ing, and  will  heal  him."  It  falls  in 
with  God's  eternal  j  urpose,  to  hear 
prayer  and  to  grant  salvation.  So  it 
proved.  What  free  grace!  What 
full  offices  !  Christ  uad  only  to  sig- 
nify His  willingness  and  this  would 
secure  the  result.  He  could  even 
heal  him  on  the  way  to  the  house,  as 
He  ready  did.  This  prompt  reply  of 
Christ  :o  the  request  of  this  stranger, 
who  was  probably  born  a  pagan,  and 
not  a  Jew,  showed  His  gracious  rea- 


MATTHEW. 


[A  D.  31 


said,  Lord,  I  am  not  worthy  e 
that  thou  shoulde-st  come  under 
my  roof:  but  speak  the  word 
only,  f  and  my  servant  shall  be 
healed. 

9  For  I  am  a  man  under  au- 
thority, having  soldiers  under 
me :  and  I  say  to  this  man,  Go, 
and  he   goeth  ;  and  to  another, 

ePs.10.17.  Lu.15.19,21.      /Ps.33.9;  107.20. 


diness  to  bless.  It  displayed  also  His 
conscious  Omnipotence,  who  at  His 
will  could  heal  and  save.  Christ  has 
now  come — to  Christ  we  may  apply. 

8.  This  gracious  language  of  our 
Lord  was  humbling  to  the  Centurion. 
He  had  great  faith,  for  he  could  be- 
lieve in  Christ's  ability  to  heal  by  l 
word,  and  now  he  felt  the  grace  of 
Christ  expressed  to  him.  And  this 
faith  affected  his  views  of  himself; 
for  he  began  to  feel  how  unworthy 
he  was  to  have  his  house  honoured 
with  Christ's  presence.  Such  is  the 
result  of  genuine  faith  upon  our  esti- 
mates of  self,  producing  the  deepest  hu- 
mility. So  Job  (42.  6),  "  I  have  heard 
of  Thee,"  &c.  Others  said  he  was 
worthy  (Luke  7.  4),  but  he  himself 
thought  he  was  not.  Christ's  offers 
of  love  abase  him  and  overcome  him. 
He  feels  that  this  love  is  too  much, 
and  casts  himself  upon  Divine  power. 

9.  /  am  a  man  under  authority" 
&c.  I  am  a  man  of  subordinate  rank, 
and  yet  can  order  my  soldiers  who 
obey  "me  at  a  word.  But  Thou,  who 
art  Supreme,  canst  command  even 
diseases  and  they  shall  obey  Thee. 
"  What  manner  of  man  is  this,  that 
even  the  windf  and  the  sea  obey 
Him'?"  Being  under  authority,  he  knew 
also  what  it  was  to  be  commanded 
and  to  obey  with  strict  military  pre- 
cision and  promptness.  He  had  ex- 
perience of  this  in  both  ways,  and  he 
saw  that  Christ  had  absolute  author- 
ity over  disease.  How  blessed  to 
have  Christ's  word  enough  for  us.  to 
fly  to  the  power  of  it,  and  have  it 
carry  Divine  authority  for  cur  sal- 
vation. 


Come,  aid  he  ^ometh;  and  tc 
my  serva.it,  Do  this,  and  he 
doeth  it. 

10  When  Jesus  heard  it,  he 
marvelled,  and  said  to  them  that 
followed,  Verily  I  say  unto  you, 
I  have  not  found  so  great  faith, « 
no,  not  in  Israel. 

11  And  I  say  unto  you,  that  h 

gc.  15.28.  ftls.2.2,3.  Lu.  13.29.  Ac.  11. 18.  Ep.3.6 
Re.7.9. 


1 0.  He  marvelled.  He  expressed  as- 
tonishment  or  admiration.  It  was  a 
remarkable  instance  of  one  not  a  Jew, 
showing  the  strongest  confidence  in 
Christ's  ability.  It  was  more  signal 
and  illustrious  than  any  instance 
among  the  nominal  Israel.  His  faith 
was  probably  of  a  saving  nature. 
And  this  is  the  first  case  of  conver- 
sion on  record  among  the  Gentiles. 
We  learn  that  while  the  Jews  thoughl 
this  man  worthy  (as  we  find  in  Luke 
7.  4),  on  account  of  his  good  decdst 
Christ  judged  of  him  by  his  faith  and 
humility.  A  sense  of  uc  worthiness 
should  never  keep  us  back  from 
Christ,  and  will  not,  if  we  have  right 
views  of  Him ;  we  shall  cast  ourselves 
on  His  sovereign  ability  the  more  Ave 
distrust  ourselves.  "  I  am  not  worthy, 
but  Thou  canst  perform  by  a  word." 
Parents  and  householders  who  have 
heard  of  Christ,  ought  to  seek  His 
blessings  on  their  families  and  ser- 
vants. And  as  all  disease  and  dis 
tresses  are  at  the  command  of  God 
we  ought  to  mark  in  all  our  lot  His 
providence,  and  cast  all  our  cares 
submissively  on  Him.  We  should 
adore  the  sovereignty  of  His  will,  and 
in  all  our  prayers  should  say,  "  Thy 

will  be  done." IT  In  Israeli—  among 

the  Israelites  or  Jews.  Jacob  waj 
called  Israel  (see  Gen.  32.  28).  mean- 
ing Prince  of  God,  because  in  prayer 
he  prevailed  with  God.  And  so  his 
descendants  are  called  Israel  anc  Is- 
rael ites,  after  this  patriarch  of  the 
J  aws. 

11.  Many  shall  come.  That  the  C«;n- 
tu  ion  was  a  true  believer,  and  had 
saving  faith,  and   that   he  was   the 


A.  D.  31.] 


CHAPTER  VIII. 


95 


many  shall  come  from  tile  east  j 
and   west,   and    shall    sit   down 
with  Abraham,   and   Isaac,  and 
Jacob,    in     the     kingdom     of  : 
heaven  : 

12  But  the  children  of  the 
kingdom  f  shall  be  cast  out  into 
outer  darkness  :  there  shall  be 
weeping  j  and  gnashing  of  teeth. 

i  0.7.251,23.         j  C.  13.42,50. 


first  instance  of  conversion  among 
the  Gentiles,  would  appear  from  this 
declaration  of  our  Lord.  This  case 
should  not  be  alone.  The  Gentiles 
should  yet  be  converted  in  large  num- 
bers, from  the  east  and  west  and 
from  all  quarters  of  the  globe,    lsa. 

ib.   6;    59.     19. IT  Shall  sit   down 

with — as  at  a  meal.  This  is  the  sense 
of  the  word.  The  benefits  of  the 
Gospel  were  commonly  represented 
by  the  provisions  of  a  feast.  Matt. 
26.  29.  Luke  14.  15.  And  this  would 
naturally  conciliate  the  Jew  to  the 
Gospel,  that  it  would  bring  him  into 
happy  communion  with  the  patriarchs 
of  his  ancient  religion. 

12.  The  children.  The  child  of 
any  thing  is  a  phrase  in  Hebrew,  ex- 
pressing the  special  property  which 
such  an  one  has  in  the  thing  speci- 
fied. So  in  Greek,  as  in  Luke  10.  6, 
,;  The  Son  of  Peace."  So  children 
of  disobedience  (Ephesians  2.  2). 
Here  those  are  meant  who  have 
special  property  in  the  kingdom,  i.  e. 
the  Jews,  to  whom  it  naturally  be- 
longed (Rom.  9.  4),  and  to  whom  the 
kingdom  had  eome  by  hereditary 
descent,  through  their  fathers.  To 
them  "  pertained  the  adoption,"  &c. 
They  were  born  into  it,  and  to,  them 
it  specially  belonged  by  natural  as- 
sociations, and  they  were  related  to  it 
by  outward  covenant.  So  the  bap- 
tized children  are  now  called  "  the 
children  of  the  church."  In  Acts 
3.  25,  the  Apostle  says  to  the  Jews, 
"  Ye  are  the  children  of  the  prophets 
and  of  the  covenant  which  God  made 

with    our    fathers,"    &c. IT  Outer 

darkness.  As  Abraham  and  others 
are  representrt  as  sitting  down  to  a 


13  And    Jesus  said    UlllO  the 
centurion,  Go  thy  wzy ;  and  as 

thou  hast  believed,  sg  be  it  done 
unto  thee.  And  his  servant 
was  healed  in  the  self-same 
hour. 

14  1"  And  when  Jesus  was  come 
into   Peter's  house,  he  saw  his 


brilliant  feast,  splendidly  lighted  at 
night,  so  those  who  are  excluded  are 
described  as  being  thrust  out  in  the 
midnight  darkness,  which  reigned  out" 
side.  They  were  to  have  the  very 
opposite  portion.  So  the  rich  man  is 
described  as  lifting  up  his  eyes  in  tor- 
ment and  calling  upon  Abraham  ia 
heaven.  Darkness  is  the  scriptural 
image  of  perdition.  It  signifies 
the  confinement  and  distress  of  a 
dungeon,  the  shutting  out  of  cheerful 
light  from  the  soul,  and  the  shutting 
up  of  souls  to  all  the  deprivation  and 
despondency  and  despair  of  the  black- 
ness of  darkness  forever.  There  shall 
be  'sorrow  and  torment  there  which 
words  are  unable  to  portray.  See  ch. 
13.  4-2,  50.  Luke  13.  28.  Acts.  7.  54. 

13.  As  thou  hast  believed.  According 
to  his  faith  was  his  success.  This  is 
the  Gospel  rule — not  on  this  ground. 
but  in  this  measure.  The  healing 
was  performed  at  once,  and  his  faith 
was  doubtless  strong  as  the  grace  was 
signal,  and  the  result  sublime.  Faith 
is  the  measure  not  the  merit  (Ps.  33. 
22).  "  Let  Thy  mercy  O  Lord  be  upon 
us,  according  as  we  hope  in  Thee." 
This  narrative  differs  somewhat  from 
that  of  Luke,  but  only  as  the  different 
Evangelists  naturally  dwelt  upon  dif- 
ferent points  or  narrated  dijferent  fea- 
tures of  the  transactions. 

[  ^  31.  The  healing  of  Peter's 
wipe's  -mother,  and  many  othsrs. — 
Capernaum.] 

Matt.         I     Mark.         I       Luke.      IJcltn. 

8.  14-17  I  1.  -29-34  I  4.38-41   I 

Here  Matthew  brings   in  another 

j  event  withoutreoard  to  the  order.  This 

j  miracle  occurred,  as  we  learn  iroiu 


96 


MATTHEW. 


[A.  D.  31, 


wife's  mother  laid,  *  and  sick  of 
a  fever. 

15  And  he  touched  her  hand, 
and  the  fever  left  her  :  and  she 
arose,  and  ministered  unto  them. 

16  When  the  even  was  come, 
they  brought  unto  him  many  i 
that  were  possessed  with  devils  : 


A;  Mar.  1.30,31.  Lu.4. 


*Mar.l.?2,&c. 


Mark  and  Luke,  just  after  Christ  had 
called  Simon  and  Andrew.  Mark's 
narrative  of  it  leads  us  to  infer  that 
it  was  on  the  Sabbath  day.  immedi- 
ately aftei  coming  out  of  the  syna- 
gogue, where  a  demoniac  had  been 
healed.  See  §  30  of  the  Harmony. 
Also  that  it  was  at  the  house  of  Si- 
mon Peter  and  Andrew  his  brother, 
whom  He  had  lately  called.  "  Anon 
they  tell  Him  of  her"  Blunt  notices  a 
coincidence  in  pi  oof  of  the  veracity 
ot'ihe  Gospels,  that  Matthew  and  Paul 
both  speak  of  Peter  as  married  (J  Cor. 
9.  5).  From  th;s  raising  of  Peter's 
wife's  mother,  it  is  incidentally  sig- 
nified that  Peter  had  a  wife,  which 
Paul's  statements  corroborate.  Ob- 
servk,  The  Papists  claim  that  Peter 
is  the  head  of  t.ieir  church,  and  yet 
they  forbid  the  clergy  to  marry.  How 
could  he  be  a  Ijishop  or  Pope  if  he 
was  married  1  Or  how  can  they  for- 
bid marriage  if  he  was  their  head 
and  married  1  How  inconsistent  is 
such  a  system  with  the  Scriptures! 
They  who  give  heed  to  the  doctrine 
of  devils  forbiu  to  marry.  1  Tim. 
4.  1-3.  And  in  n, airing  out  testimony 
of  a  miracle,  wjuld  it  have  been  re- 
lated of  a  person  who  did  live  or  had 
lived  (Pe;er's  w.l'e's  mother)  if  there 
was  intent  to  deceive  1  The  miracle 
here  consisted  ir.  Christ's  healing  by 
a  touch,  for  a  miracle  is  a  supernatu- 
ral work,  a  suspension  or  contradic- 
tion of  nature's  laws.  It  is  »a  won- 
derful result  effected  by  a  power  that 
is  utterly  beyond  that  of  man.  This 
healing  by  a  touch  is  a  Divine  ope- 
ration, because  it  is  not  in  the  power 
of  man,  nor  Ls  it  according  to  the  on- 
stitution  a^id  course  of  nature.     JNo- 


and  he  cast  out  the  spirits  with 
his  wc  rd,  and  healed  all  thai 
were  sick  : 

17  That  it  might  be  fulfilled 
which  was  spoken  by  Esaias  m, 
the  prophet,  saying,  Himself 
took  our  infirmities,  and  bare 
our  sicknesses. 

m  Is.53.4.     1  Pe.2.24. 


tice  the  immediate  effects  of  Christ's 
cure — "  Immediately  the  lever  left 
her  ;" — and  the  striking  results,  "  She 
arose  and  ministered  unto  them ' 
Her  gratitude  included  Christ. 

16.  When  the  even  v:as  come.  This 
being  on  the  Sabbath,  which  they 
kept  from  evening  to  evening — the 
Jews  awaited  this  time  when  the  sa- 
cred day  was  ended,  to  bring  their 
sick  (Luke  13.  11).  Or  they  might 
have  come  after  sunset,  because  the 
heat  of  the  day  would  have  proved 
too  oppressive  to  the  infirm.  Ob- 
serve, This  showed  the  fame  He  had 
acquired  among  the  people  and  theii 
faith  in  His  healing  power.  So 
His  fame  should  spread  in  the  case 
of  every  conversion,  that  many  may 
be  induced  to  apply.  "  He  healed  all 
that  were  sick."  This  illustrates  His 
abundant  grace.  How  compassion- 
ate and  kind  to  sinners.  Who  need 
fear  to  apply  1  "  Come  unto  me  all." 
"  For  every  one  that  asketh  reeeiv- 
eth."     His  word  has  healing  Dower. 

17.  That  it  might  be  fulfilled.     Isa 

53.  4. IT  Himself.    Christ  Himself 

Matthew,  writing  for  the  Jews,  aims 
to  connect  Christ's  doings  with  their 
own  inspired  prophecies,  and  so  to 
identity  Him  to  them  as  their  Mes- 
siah. "  He  that  put  a  way  sin  by  the 
sacrifice  of  himself,"  and  "  bore  our 
sins  in  His  own  body  on  the  tree," 
undertook  to  put  away  all  the  fi'vits 
of  sin.  This  is  the  connection  of  His 
healing  with  His  atonement.  Fie 
aimed  to  remove  the  curse  and  restore 
the  ruin  of  tb  :  fall.  He  took  oui  in- 
firmities and  bare  our  sicknesses,  ..d 
king  the  curse  and  bearing  tK-  col. 
demnation  ot  our  sin   "  ia    his  own 


A.  D.  32  ] 


CHAPTER  VIII. 


97 


18  ^T  Now  when  Jesus 
saw  great  multitudes  about  him, 


boly,"  even  in  numberless  physical 
sufferings.  It  may  be  expressed  more 
generally,  "  He  bore  our  griefs  and 
carried  our  sorrows."  This  Hebrew 
clause  in  Isaiah  is  precisely  rendered 
by  the  Greek  in  Matthew  here.  He 
took  a  large  share  of  human  woes 
of  every  kind,  sympathized  in  the 
suffering,  and  provided  for  the  cure. 
His  atoning  plan  provides  as  well  for 
the  body  as  the  soul.  The  old  ver- 
sions read,  "  He  took  on  Him  our  sick- 
nesses," &c.  We  can  suppose  that  He 
was  a  man  of  pain  and  ailment  in  the 
flesh,  so  far  as  would  not  interfere 
wkh  His  active  labours.  We  know 
not  how  He  was  at  Nazareth,  the 
greater  portion  of  His  life  ;  but  then? 
is  authority  for  saying  He  "waswitn- 
out  form  or  comeliness."  "  His  coun- 
tenance was  marred  more  than  the 
sons -of  men."  In  the  Jewish  Tal- 
mud is  this  striking  passage  :  "  What 
is  the  name  of  the  Messiah  !  Some 
say  Leprous.  According  is  that  '  surely 
dp  hath  borne  our  sicknesses,'  &c", 
and  Messiah  sitteth  in  the  gate  of  the 
city.  And  by  what  sign  may  he  be 
known  1  He  sitteth  among  the  dis- 
eased and  poor."  It  is  also  said  in  the 
Zohar,  "  That  all  the  diseases,  griefs 
and  punishments  due  to  Israd  shall 
be  borne  by  Him."  His  taking  our 
nature  and  taking  such  active  part  in 
relieving  our  woes,  is  not  mere  hu- 
man sympathy,  but  belongs  to  His 
mediatorial  work.  This  lively  feel- 
ing for  our  sicknesses,  and  this  prompt 
End  effectual  cure  of  all  that  were 
brought,  show  the  reality  of  His  re- 

§  43.   The  raising  of  the  Widow's  son. 

Nain. 

§  44.  John  the  Baptist  in  prison,  sends  Dis- 
ciples to  Jesis. — Galilee — Caper- 
naum?     

§  45.  Reflections  of  Jesus  on  appealing  to 
His  mighty  works. — Capernaum. 

§  46.  At  Simon  the  Pharisee's  table,  Jesus 
is  anointed  by  a  woman  who  had 
been  a  sinner. —  Capernaum/    .  .  . 

§  47.  Jesus,  with  the  Twelve,  makes  a  sec- 
ond circuit  in  Galilee.  ... 
9 


he  gave  commandment    to    de- 
part unto  the  other  side. 


medial  work  for  sinners,  and  the  hear- 
ty interest  He  has  taken  in  the  redemp- 
tion of  men.  In  undertaking  our  sal- 
vation He  took  our  load  of  woes  a 
man  of  sorrows.  The  contemplation 
of  our  woes  was  a  living  pang  to 
Him — Christ's  rule  in  healing  seems 
to  have  been  to  cure  applicants  and 
such  as  He  met,  where  it  was  ask- 
ed for.  This  was  in  accordance 
with  His  redeeming  plan  :  "  for  ev- 
ery om,  that  asketh  receiveth."  Ob- 
serve, The  worst  cases  He  can 
cure  as  well  as  any  :  even  the  pos- 
sessed with  devils,  along  with  the 
sick.  Our  relatives  we  should  bring 
to  Christ's  attention.  We  may  go  to 
Him  for  ailments  of  the  flesh,  and  for 
woes  of  the  spirit,  for  it  is  His  part  to 
cure  them  both.  His  control  over  dis- 
eases should  satisfy  men  of  His  higher 
work  and  of  all  His  Divine  claims. 
Note,  That  between  verses  17  and 
18,  there  intervene,  in  the  proper  or- 
der of  the  history,  3  chapters  of 
events,  as  recorded  in  thellth,  1 2th  and 
13th  chapters.  This  crossing  the  lake 
(vs.  18),  was  after  a  second  circuit  in 
Galilee,  and  after  speaking  the  seve- 
ral parables  near  Capernaum.  (See 
the  Harmony.)  In  ch.  13.  1,  we  find 
our  Lord  seating  Himself  by  the 
sea-side,  giving  instructions,  "  and 
great  multitudes  were  gathered  togeth- 
er unto  Him,"  &c.  (vs.  2).  This  ex. 
plains  His  giving  order  here  (ch.  8. 
18),  "  to  depart  unto  the  other  side"  od 
account  of  the  multitudes. 


Jar.n. 


Matt. 

Mark. 

Luke. 
7.  11-17 

11.  2-19 
11.20-30 

7.  13-35 

7.  30-60 

8.  13 

«8 


MATTHEW. 


[A.  D.  32 


19  And  a  certain  scribe  came,  |    20  And  Jesus  saith  unto  him, 
and  said  unto  him,  Master,  I  n    The  foxes  have  holes,  and  ihc 


will  follow  thee  whithersoever 
thou  goest. 

n  Lu.9.57,58. 


birds  of  the  air  have  nests,  but 
the  Son  of  man  hath  not  where 
to  lay  his  head. 


§48. 


g55. 


The  healing  of  a   Demoniac.     The 

Scribes  and  Pharisees  blaspheme.    . 

Galilee. 

The  Scribes  and  Pharisees  seek  a  sign. 
Reflections  of  our  Lord.-  -  Galilee.  . 

The  true  disciples  of  Christ  His  near- 
est  relatives. — Galilee 

At  a  Pharisee's  table,  Jesus  denounces 
woes  against  the  Pharisees  and  oth- 
ers.—  Galilee 

52.  Jesus  discourses  to  His  disciples  and 

the  multitude. — Galilee 

53.  The   slaughter   of    certain   Galileans. 

Parable   of  the   barren  Fig  tree.    . 
Galilee. 

54.  Parable  of  the  Sower.     Lake  of  Gali 

lee,    near   Capernaum  ? 

55.  Parable  of  the  Tares       Other   para- 

bles.    Near  Capernaun  ? 

Jesus  directs  to  cross  thk  Lake. 

Incidents. — The  Tempest  stilled. 
Lake  of  Galilee. 


Matt. 
12.22-3? 


12.38-45 
12.46-50 


13.  1-23 
13.24-53 

8.  18-27 


Mark. 
3.  19-30 


3.  31-3£ 


4  1-25 
4.  26-34 
4.  35-41 


Luke. 

41.14-15 
•  17-23 

11,  16 

24-36 

8.  19-21 


11.37-51 

12.  1-59 

13.  1-9 

8.  4-18 


8.  22-25 
9.57-62 


John 


18.  Great  multitudes.  They  came 
to  Christ  in  crowds,  having  beard  of 
his  healing  powers.  Some  came 
from  curiosity  ;  others  came  to  be 
healed,  or  to  bring  their  sick  for  His 
cure.  He  was  now  at  the  Lake  of 
Galilee,  at  or  near  Capernaum,  which 
was  at  the  north-west  coast  of  the 
lake  or  sea.  He  wished  to  go  to  the 
other  side.  Observe,  the  train  of  in- 
termediate events.  The  incident  does 
not  connect  immediately  with  the  pre- 
vious verses.  He  wished  to  go  to  the 
other  side  of  the  lake  ;  accordingly  we 
find  Him  next  at  Gadara,  on  the  oppo- 
site or  south-east  side  (see  vs.  28-34). 
He  proposed  this  movement,  not  to 
get  rid  of  applicants,  but  to  avoid  the 
suspicion  of  fomenting  disturbance. 
II 3  also  loved  to  withdraw  when  He 
had  accomplished   His  work. 

19.  A  certain  scribe.  A  scribe  was 
d  writer  and  teacher  of  the  law  : 
i.  e.,  a  Jewish  lawyer  He  came 
doubtless,  as  the  reply  would  intimate, 
from  interested  and  mistaken  mo- 
tives ;  from  worldly  ambition  or,  like 


others,  for  the  loaves  and  fishes  of  trie 
miracles.  Such  d;*splays  of  preroga- 
tive, and  crowds  of  adherents,  were 
likely  to  attract  such  followers.  He 
proposed  to  throw  in  his  lot  with  such 
a  wonder-working  personage,  and  go 
with  Him  to  his  place  of  destination. 
20.  Our  Lord  meant  to  warn  him 
of  his  mistake,  in  thinking  that  he 
should  have  earthly  ease  and  privilege 
from  following  Him.  Even  the  foxes 
and  birds  had  belter  lodging  than  He. 
Christ  had  a  home  in  Nazareth,  be- 
fore He  entered  on  his  ministry;  buC 
now  He  was  a  sojourner  and  wan- 
derer. How  little  we  know  of  our 
hearts !  Christ  can  tell  us  of  them. 
Some  are  leady  to  profess  religion  with 
an  understanding  of  temporal  case. 
Christ  proposes  the  cross.  He  who  re- 
jects it  cannot  be   His  disci ole. 

IF  The  Son  of  man.  See  16.  13.  This 
is  the  title  which  Christ  usually  gave 
to  Himself  So  it  occurs  sixty-one 
times  in  trie  Gospels.  It  is  a  strong 
assertion  of  His  proper  humanity,  and 
of  His  having  a  peculiar  interest  in 


A.  D.  32.] 


CHAPTER    VIII. 


21  And  another  of  his  disciples 
said  unto  him,  Lord,  °  suffer  me 
first  to  go  and  bury  my  father. 

22  But  Jesus  said  unto  him, 
Follow  me  ;  and  let  the  dead 
bury  their  dead. 

23  1  And  when  he  was  entered 


man.  Yet  if  He  had  wished  to  own 
Himself  a  mere  man,  this  would  have 
been  constrained  and  unnatural.  He 
was  the  son  of  Joseph,  the  son  of 
David,  and  also  the  Son  of  God;  yet 
His  peculiarity  was  this,  that  such  an 
one  as  He  should  have  become  man. 
Therefore  He  uses  the  title  as  distin- 
guishing Elim,  c<  The  Word  was  made 
fleshy  He  was  "  found  in  fashion  as 
a  man,"  He  is  called  the  Son  of  man, 
because  He  has  a  human  nature  ;  the 
Son  of  God,  because  He  has  a  divine 
nature;  and  He  is  as  really  God  as 
He  was  seen  to  be  man.  Yet  these 
natures  He  has  mysteriously  united  in 
one  person,  just  as  Father,  Son  and 
Holy  Ghost,  are  one  God.  How 
ashamed  and  grieved  should  we  be 
for  our  sins,  when  we  find  that  Christ 
un  that  account  had  so  lowly  a  con- 
dition! and  how  thankful  to  Him 
should  we  be,  and  willing  to  serve 
Him  by  all  manner  of  self-denial, 
when  we  find  Him  undergoing  such 
hardships  for  us. 

Si.  And  another  of  his  disciples.  This 
alludes  to  another  request  made  at  the 
same  time  (Luke  9.  6.1),  to  bid  a  fare- 
well. It  is  supposed  to  have  been  one 
of  Zebedee's*  children.  See  Blunt, 
Matt.  4.  31,  note.  From  the  narrative 
in  Luke  9.  59,  it  would  seem  ihat  this 
was  one  who  at  Christ's  call  to  fol- 
low Him  made  this  reserve  about 
what  seemed  a  special  filial  duty. 
Suffer  me — give  me  this  permission. 
First — before  following,  or  as  a  first 
obligation,  before  the  confmand  of 
Christ  should  be  obeyed.  Elijah  per- 
mitted Elisha  to  go  and  bid  adieu. 

2*2.      Let     the     dead.      Even     his  I 
mos'  sacred  duty  as  a  child,   should 
give   way   to  Christ's   call.     "  They 
left  tlieir'r.ets  and  father."    "  He  that 


99 

Lis   disciples   fol» 


into   a   ship 
lowed  him. 

24  And  behold,  p  there  arose 
a  great  tempest  in  the  sea,  inso- 
much that  the  ship  was  covered 
with  the  waves  :  but  he  was 
asleep. 

p  Mar.  4  37,&C.  Lu.8.23,&c. 

loveth  father  or  mother  more  than 
me  is  not  worthy  of  me."  "  Seek 
first  the  kingdom  of  God  "  is  the  only 
rule.  Enough  can  be  found  to  do 
such  services  who  are  not  inclined  tu 
"  follow  me."  Let  the  dead  in  tres- 
passes and  sins,  who  are  not  of  my 
disciples,  attend  to  this  business,  ana 
bury  the  dead.  That  belongs  to  a  de- 
partment quite  apart  from  yours.  You 
have  no  concern  with  that  now.  Leave 
it  to  those  who  belong  there.  This  is 
a  kind  of  proverbial  expression.  Let 
the  dead  in  sin  have  to  do  with  the 
dead  under  sin.  You  have  higher 
concerns.  Luke  says  he  was  ordered 
to  go  preach.  The  duties  of  this  life, 
our  own  families,  are  not  to  be  neg- 
lected, but  when  Christ  calls  we  are 
bound  to  fallow,  no  matter  what  may 
stand  in  the  way.  And  as  there  can 
be  no  higher  claims  upon  us  than 
this,  we  must  forsake  father  and 
mother,  if  need  be,  for  His  sake.  If 
they  would  hinder  our  following  Him, 
we  must  separate  from  them,  rather 
than  from  our  Lord  and  Saviour,  and 
His  work.  This  was  really  a  case  of 
half-way  service  and  compromise  ; 
for  in  Luke  it  is  added,  in  conclusion; 
"  no  man  having  put  his  hand  to  the 
plough  and  looking  back,  is  fit  for  the 
kingdom  of  God." 

23.  A  ship. — A  fisherman's  boat. 
Mark  mentions  that  there  were  several 
boat-loads  of  followers  (4.  36).  He 
had  delivered  several  parables  during 
the  day  (recorded  in  Matt.  eh.  13), 
and  now  He  gave  commandment  to 
depart,  and  was  detained  by  the  scribe 
and  the  disciples.  We  should  always 
have  Christ  with  us. 

24.  See  Mark  4.  37.  for  the  power- 
ful effects  of  the  storm.  It  was  a 
sudden  and  violent  squall  of  wind— 


00 


MATTHEW. 


[A  D  32, 


25  And  his  disciples  came  to 
him,  and  awoke  him,  saying, 
Lord,  save  us  :  we  perish. 

26  And  he  saith  unto  them, 
Why  are  ye  fearful,  O  ye  of  lit- 
tle faith?  Then  he  arose,  and 
rebuked  <>  the  winds  and  the 
sea;  and  there  was  a  great  calm. 

27  But    the    men    marvelled, 

q  Job  38.11.  Ps.89.9;  107.29. 


a  hurricane.  Christ  was  in  the  stern 
of  the  boat  (Mark  4.  38),  asleep  on  a 
pillow  (as  it  was  at  night).  Diffi- 
culties and  perils  may  be  expected  in 
the  performance  of  duty.  Duties  will 
not  exempt  us  from  natural  calami- 
ties. 

25  Awoke  him.  They  had  seen  His 
marvellous  power,  and  they  naturally 
appealed  to  Him,  seeing  Him  asleep 
and  unconscious,  as  it  would  seem,  of 

the   danger. IT  Lord  save  us  :   we 

perish.  This  is  the  substance  of  a 
prayer  lor  deliverance.  Our  necessity 
pleads  for  God's  ability.  A  proper 
sense  of  our  inability  prompts  to  ear- 
nest prayer.  Christ,  when  He  may 
seem  asleep,  may  always  be  awaked 
by  His  disciples. 

26.  They  should  have  believed  Him 
as  well  when  He  was  asleep,  as  when 
He  was  awake.  Christ  only  com- 
plains at  our  fear,  not  at  our  confi- 
dence, and  graciously  gives  us  more 
demonstrations.  They  had  little  faith, 
for  they  had  great  fear.  They  had 
some  faith,  for  they  flew  to  Him,  and 
prayed  for  His  help  as  their  only 
hope.  Sharp  admonitions  and  splen- 
did deliverances  may  go  together. 
Christ  spoke  first  to  them — then  to  the 

tempest. IT    Rebuked  —  restrained 

the  fury  of  the  elements,  as  having 
them  in  His  power,  and  even  subject 

to  His  word. IT  A  great  calm.  This 

snowed  the   miracle,  that  the  result 


saying,  What  manner  of  man  is 
this,  that  even  the  winds  and 
the  sea  obey  him  ? 

28  T  And  r  when  he  was  come 
to  the  other  side,  into  the  coun- 
try of  the  Gergesenes,  there 
met  him  two  possessed  with 
devils,  coming  out  of  the  tombs, 

rMar.5.1.  Lu.8.26.&c. 

was  so  sudden  and  complete.  Psalm 
107.  23-30. 

87.  Marvelled — wondered,  were  sur- 
prised. The  elements  would  not  obey 
the  word  of  any  mere  man.  He  must 
have  been  God.  This  was  the  impres- 
sion made  on  the  mind  of  the  beholders. 
Christ  performed  miracles  by  His  own 
power.  Moses  divides  the  sea  and 
brings  water  from  the  rock  by  special 
direction  of  God,  and  in  dependence  on 
Him — never  by  his  own  strength. 
This  difference  shows  how  much 
greater  than  Moses  is  Christ.  "  Even 
as  he  that  buildeth  the  house  hath 
more  honour  than  the  house."  Christ 
has  given  every  man  sufficient  evi- 
dence for  his  belief. 

Observe,  1.  Christ  has  embarked 
in  the  same  vessel  with  every  true 
disciple.  He  identifies  himself  with 
us,  and  His  interests  with  ours.  2. 
Christ  is  very  man — He  sleeps.  And 
He  is  very  God — "  even  the  winds 
and  the  sea  obey  Him."  3.  The 
Church  is  the  vessel  in  which  Christ 
and  His  disciples  are  embarked  to- 
gether. It  is  liable  to  tempests  and 
perils.  "  Behold,  he  that  keepeth  Is- 
rael shall  never  slumber  nor  sleep." 
4.  It  is  a  great  calm  when  Christ 
has  rebuked  the  tempests  of  the  soul. 
"  Peace,  be  still."  Blessed  is  He  "  who 
stilleth  the  noise  of  the  seas,  the  noise 
of  their  waves,  and  the  tumults  of  tie 
people."* 


§  57  The  two  Demoniacs  of  Gadara. 
Sundry  Miracles.  The  Phari- 
sees murmur 

iS.  K.  co'/sl  of  the  Sea  of  Galilee. 


Matt. 
,  2S-34 


Mark.    I     Luke. 
5.  1-21  3.  26-40 


J)bo. 


A.  D  32.] 


CHAPTER    V11I 


101 


exceeding  fierce,  so  that  no  man 
might  pass  by  that  way. 

29  And  oehold,  they  cried  out, 
saying,  What  have  we  to  do 
with  thee,  Jesus,  thou  Son  of 
God  ?  art  tnou  come  hither  to 
torment  us  before  the  time  ? 

30  And  there  was,  a  good  way 


.  28.  The  last  incident  showed  His 
power  over  the  elements;  this,  over 
the  evil  spirits.  Tog-ether,  they  ex- 
hibit His  prerogative  in  the  natural 
and  spiritual  world.  He  came  now 
to  the  country  of  the  Gadarenes 
(Mark)  or  Gergesenes  (Cor  the  region 
was  called  by  the  name  of  either  Ga- 
dara  or  Gergesa,  which  lay  in  the 
same  district)  on  the  other  side,  or 
S.  E.  coast  of  the  lake  or  sea   across 

from  Capernaum. TT  Two  possessed 

with  devils.  Such  a  case  was  an 
awful  symbol  of  depravity  in  the 
heart.  The  devils  were  allowed  such 
a  fearful  manifestation  on  earth,  the 
better  to  manifest  Christ's  work  of 
destroying  the  works  of  the  devil. 
Mark  (5.  2)  and  Luke  (8.  27)  men- 
tion only  one  demoniac,  because  his 
case  was  the  more  special  and  strik- 
ing of  the  two.  He  was  a  heathen, 
as  would  seem.  Josephus  says,  "  it 
was  a  Grecian  city,  and  swine  were 
kept  there,  which  was  not  lawful 
among  the  Jews."  According  to  Mark, 
he  was  "  possessed  of  an  unclean 
spirit ;  "  and  according  to  Matthew, 
he  was  "  exceeding  tierce."  His  case 
was  remarkable,  too,  because  he 
showed  his  gratitude  for  the  miracle. 

Luke  8.  35,  38. IT   Coming  out  of 

ine  tombs.  This  place  (Gadara)  is 
temarkable  for  a  great  number  of 
tombs,  hewn  out  of  the  white  lime- 
stone rocks  and  richly  carved.  See 
"Biblical  Geography"  S.  S.  Union. 

29.  What  have  we  to  do  with  tlv%  ? 
was  a  common  form  of  question,  im- 
plying some  troublesome  interference. 
So  the  next  words  explain.  The 
devil  here  recognizes  Christ  as  the 
Son  of  God,  and  as  the  Saviour  Jesus, 
but  not  as  their  Sa\iour.  Christ  has 
9* 


off  from  them,  an  herd  of  many 
swine,  feeding. 

31  So  the  devils  besought  him, 
saying,  If  thou  cast  us  out,  suf- 
fer »  us  to  go  away  into  the  herd 
of  swine,  t 

32  And  he  said  unto  them,  Go. 
And  when  they  were  come  out, 

sJob  1.10-12;  2.3-6.         t  De.14.8.  Is.65.3,4. 


nothing  to  do  with  the  devils,  or  with 
lost  spirits  for  their  salvation.  The 
"  spirits  in  prison,"  to  whom  Christ 
preached  in  the  clays  of  Noah  (1  Pet. 

3.  19).  were  they  who  are  now  spir- 
its in  prison,  but  who  were  waited 
on  then  in  God's  "  long-suffering  " 
(vs.  20).     This  is  plain  from  (1  Pet. 

4.  6),  where  the  reference  being  to 
these,  it  is  added,  "  For  this  cause 
was  the  gospel  preached  also  to  them 

that   are  dead"   &c. IT  Before  the 

lime;  that  is,  the  appointed  time,  as 
the  Greek  work  is.  The  devils  be- 
lieve in  God  anO  tremble  (James  2. 
19).  From  the  Epistles  of  Peter 
(2  Pet.  2.  4),  and  Jude  6,  we  learn 
that  fallen  spirits  are  reserved  in 
chains  unto  the  judgment  of  the  grea 
day.  They  refer  to  this  time,  and 
doubtless  they  ?re  kept  in  constant 
terror  of  this  time  (see  Rev.  ch.  20.  21). 
in  Luke  8.  31,  the  devils  entreat  not 
to  be  sent  into  the  abyss — or  fu:li. 

20.  A  good  way  off.  That  is.  on  the 
same  plain,  or  on  the  brow  of  a  hill 
sloping  down  to  the  water.  Mark 
says,  "  nigh  unto  the  mountains."  It 
was  u there,"  that  is,  in  direct  view, 
but  s  >me  distance  from  the  spot  where 

they  rtood. IF  A  herd  (a  flock)  of 

rnanv  swine.  Mary  says,  "  about  two 
thousand  "  (5.  13). 

31.  Ho.e  they  entreat  permission 
to  be  sen1  into  the  herd  of  swine, 
and  Chrisfj  authority  over  them  is 
here  acknov^edged. 

32.  The  unbelieving  Greeks  were 
wont  to  ridicule  the  Jewish  laws,  es- 
pecially on  account  of  their  J  rohibit- 
ing  the  use  of  swine's  flesh  as  food. 
This  entering  of  the  de  rils  into  the 
swine  would  have  a  meaning  in  this 
respect,  and  would  be  likely  to  show 


102 


MATTHEW. 


[A  U.  31 


they  went  into  the  herd  of 
swine  :  and  behold,  the  whole 
herd  of  swine  ran  violently  down 
a  steep  place  into  the  sea.  and 
perished  in  the  waters. 
33  And  they  that  kept  them 
fled,  and  went  their  ways  into 
the  city,  and  told  every  thing, 


them  the  sacredness  cf  these  laws, 
and  to  keep  up  this  awful  distinction 
betwgen  the  holy  and  the  profane. 

The  case  of  the  fig-tree — the  cast- 
ing out  of  the  money-changers  in  the 
temple,  and  this,  are  instances  of 
Christ's  vindictive  acts,  and  the  only 
instances  of  loss  attending  the  exer- 
cise of  His  authority.  "  These  are 
hints,"   says    Bengel,    "of    a   future 

punishment. IT  Perished.  Thedev- 

fs  from  thrsetwomen  fill  the  whole 
herd,  and  the  possessed  brutes  could 
not  live  lorg.  It  is  of  mere  mercy 
that  men  possessed  of  the  devil  should 
not  immediately  perish. 

33.  Fled.  They  were  terrified  at 
this.  They  saw  this  wonderful  change 
in  the  men  that  were  possessed,  and 
the  strar.ge  effects  upon  the  swine. 
Luke  says  they  saw  the  demoniac 
"  sitting  at  the  feet  of  Jesus,  clothed 
and  in  his  right  mind."  They  were  as- 
tonished at  the  awful  power  of  God 
over  evil  spirits,  and  doubtless  it 
seemed  to  them  a  judgment  of  the 
God  of  the  Jews  upon  these  animals 
that  were  held  in  abomination  by  the 
Jewish  laws;  and  so  they  feared  a 
judgment  also  upon  themselves,  as 
keepers  of  swin  %  which  was  a  busi- 
ness forbidden  by  those  laws. 

34.  Tlie  whole  city.  There  was  a 
general  turning  out  at  this  report  of 
Christ's  doings;  for  it  was  plain  that 
Christ  had  power  over  property  and 
Mfe,  and  men  were  universally  alarm- 
ed. They  wished  him  to  go  away, 
lest  they  might  lose  their  property  by 
this  means,  or  suffer  othei  damage. 
So  many  beg  Christ  to  depart  from 
them,  "  and  choose  iniquity  rather 
than  affliction"  (Job  36.  21),  or  the  in- 
convenience even  of  attending  to  Tlis 
claims.     We  should  desire  Chris;    to 


and  what  was  befallen  to  the 
possessed  of  the  devils, 

34  And  behold,  the  who]e  city 
came  out  to  meet  Jesus  :  and 
when  they  saw  him,  they  be- 
sought him  that  he  would  de- 
part u  out  of  their  coasts. 

uJob  21.14.  Lu.5.8.  Ac.16.39. 

be  always  near  us:  because  He  alone 
can  deliver  us  from  difficulties,  or 
support  us  under  trials,  and  His  pres- 
ence can  give  peace  to  our  souls.  The 
cured  demoniac  begs  the  privilege  of 
following  Christ  (Luke  8.  38).  We 
should  seek  this.  If  He  is  not  near 
us,  we  are  in  danger  of  being  pos- 
sessed by  evil  tempers,  and  thoughts, 
and  desires,  and  falling  under  the 
power  of  sin.  "  Deliver  us  from 
evil."  The  true  wisdom  is  to  take 
Him  for  our  portion  as  He  is  offered 
in  the  gospel,  so  that  we  may  have 
Him  for  a  friend  at  all  times,  "  our 
refuge  and  strength,  a  very  pres- 
ent help  in  trouble."  The  demo- 
niac was  cured,  and  an  interesting 
account  of  the  result  upon  him  is 
found  in  Mark  and  Luke.  He  be- 
sought Christ  to  allow  of  his  accom- 
panying Him,  but  our  Lord  told  him 
to  speak  His  praises  at  home.  Luke 
8.  38,  39.  Observe,  the  men  who 
merely  saw  His  power  were  terrified 


poor  demoniac,  who  felt  His  goodness 
also,  begged  to  remain  #ith  Christ. 
A  mere  sight  of  Divine  power  drives 
us  away  from  God  ;  an  insight  of  Hu 
power  and  love  draws  us  near  to  Hun 
Such  cures  of  bodily  diseases  as  ate 
recorded  in  the  history  of  Christ  are 
intended  to  be  symbolical  of  the  remo- 
val of  spiritual  diseases  by  the  power 
and  grace  of  the  Great  Physician 
(Ed.  Calvin,  p.  436,  note).  All  scrip 
tare  is  given  for  doctrine,  for  reproof 
&c.  "  Carnal  hearts  prefer  their 
swine  before  their  Saviour,  an  i 
had  rather  lose  Christ's  presence 
than  their  worldly  profits." — Burkitt 
Christ  often  grants  the  wish  of  devils 
and  of  wicked  men,  but  with  calami- 
tous results  to  themselves. 


A.  1>.  3*2.] 


CHAPTER  IX. 


103 


CHAPTER  IX. 

AND   lie  entered  into  a  ship, 
and  passed  over,  and  came 
into  his  own  city. 

2  And  a  behold,  they  brought  to 

a  Mar.2.3,&c.    Lu.5.18,&c. 

CHAPTER  IX. 

1.  Our  Lord  would  not  obtrude  His 
labours  upon  the  unwilling,  and  so 
He  yields  to  the  request  of  the  Ger- 
gesenes,  and  leaves  their  coasts.  Af- 
ter He  had  got  into  the  ship,  the  de- 
moniac prayed  that  he  might  accom- 
pany Him.  This  was  asked  in  a 
very  different  spirit  from  that  of  the 
scribe  on  t.^e  other  side  of  the  lake. 

-51  His  own  city.  Capernaum,  where 
he  dwelt,  and  whence  he  had  started 
out.     (See  vs.  18,  note.) 

[^  34.  The  Healing  of  a  Paralytic  J 
Capernaum. 
Matt.    |      M»:k.       I       Luke.        |   John 
9.  2-8  I  2.  i-12    |  5.  17-26     | 

Sid  of  tlie  palsy.  Here  Matthew 
relate*  a  miracle  which  was  wrought 
at  Capernaum,  but  at  a  previous 
period.  His  object  was  to  tell  the 
works  of  Christ,  though  not  in  their 
order;  and  this  return  of  Christ  to 
Capernaum,  naturally  suggested  a 
miracle  previously  wrought  there, 
which  as  yet  he  had  omitted  to  nar- 
rate.   <$  34  and  35  are  in  parenthesis. 

2.  They  brought  to  Him — or  offered 
to  Him.  Many"  such  grateful  obla- 
tions were  made  to  the  Saviour. 
Christ  was  in  the  house  (Mark  2.  1), 
silting  and  teaching  a  great  multi- 
tude, who  crowded  the  house  and 
porches.  He  was  probably  in  the  gal- 
lery, teaching  the  crowd  that  thronged 
the  open  court  below  and  filled  the 
doorways  (fig.  1).  He  healed  in 
the  presence  of  Pharisees  and  doctors 
of  the  law,  who  came  from  Galilee, 
Judea  anl  Jerusalem  (Luke  5.  17). 
This  paralytic  was  carried  on  a  couch 
by  tour  men  (Mark).  It  was  a  case 
which  fitly  represented  the  utter  help- 
lessness of  the  sinner. — >-1T  Seeing 
then  faith.    They  showed  their  faith 


him  a  man  sick  of  the  palsy,  ly 
ing  on  a  bed  :  a.id  Jesus,  seeing 
their  faith,  said  unto  the  sick 
of  the  palsy,  Son,  b  be  of  good 
cheer;  thy  sins  be  forgiven  thee. 
3  And  behold,  certain  of  the 


by  pressing  through  difficulties  and 
discouragements.  "Their  faith"  in- 
cluded doubtless  that  of  the  sick  man 
also,  however  weakly  exercised.  The 
thrcug  was  so  great  that  they  could 
not  get  into  the  house  with  the  sick 
man,  and  they  resolved  upon  this  ex- 
pedient of  letting  him  down  through 
the  roof  (see  Luke).  The  Eastern 
dwellings  were  built  in  the  form  of  an 
open  square,  inclosing  a  court,  with 
piazzas  and  rooms  on  the  four  sides, 
and  thus  securing  light  and  air  with- 
out exposure  (fig.  1).  From  the  fror  / 
entrance,  a  stairway  led  directly  to  th« 
roof,  without  the  need  of  passir.g 
through  any  part  of  the  house ;  whi  :h 
explains  the  passage,  "  Let  him  that 
is  on  the  housetop  not  come  down  to 
take  any  thing  out  of  his  house"  (fig.  2). 
The  "  tiling  "  referred  to  in  Luke,  was 
such  as  could  be  removed  with  some 
difficulty,  and  here  it  was  probably  (he 
covering  of  the  gallery  that  was  actu- 
ally taken  up.  Mark  says,  « They 
uncovered  the  roof; "  Luke  adds, 
"  They  let  him  down  through  the  ti- 
ling  in  the  midst."  Faith  presses  ancf 
penetrates  through  all  difficulties  till 
it  reaches  Christ.  The  helpless  sin- 
ner must  be  let  down  into  His  pies- 

ence. IT  Thy  sins  be  forgiven  thee. 

Christ  here  attracts  attention  in  a  new 
and  startling  form  to  the  great  truth 
of  His  supreme  Divinity.  He  did 
not  say,  "  Be  healed"  but  ':  Thy  sins 
be  forgiven  thee."  He  thus  refers  sick- 
nesses to  sin — hints  of  this  paralytic 
case  as  an  expressive  type  of  sin,  and 
shows  that  His  work  is  not  merely 
nor  mainly  physical,  but  spiritual. 
He  would  even  bring  His  redeeming 
work  distinctly  and  slrikingly  before 
the  people,  asserting  and  sealing  by  a 
visible  sign  His  authority  to  icigive 
sic      He  wou'd  have  His  cures"  sd- 


;oi 


MATTHEW. 


ia.  d  as. 


Tlu  rooms  of  the  house  were  ranged  around  this  court.    The  roof  was  flat,  formed  often 
of  boughs,  matting,  and  earth  laid  over  the  rafters,  and  trodden  dowr  ;  then  cover;*.) 


by  lay 
with  * 
on  the  tons 


ompost,  which  hardened  when  dry.    This  roof  was  protected  by  batthmer.ts,  so  thai 
ouss-top,  persons  walked  at  evening,  and  sometimes  slept  ai  night.    2  3am.  11.  A  •*■- 


Kit  lo. 


T.U3  ci  t  shows  Ihe  mode  in  oriental  foundries  of  covering  the  open  court  Avith  an  awnlag, 
wretched  upon  columns.    The  sun  was  t'.nu  excluded,  and  I  he.  air  was  admuted.     h  ttto. 


a.  D.  32] 


CHAPTER  IX. 


105 


scribes  said  within  themselves, 
This  7nan  blasphemeth. 

4  And  Jesus  knowing  their 
thoughts,  c  said,  Wherefore 
think  ye  evil  in  your  hearts  ? 

5  For  whether  is  easier  to  say, 
Thy  sins   be  forgiven  thee  ;  or 

CPs.139.2.  Jno.2.24,25.  He. 4. 12,13.  Re.2.23. 


ways  viewed  in  this  connexion,  and  ( 
men  could  not  fully  understand  His  ■ 
work  otherwise  than  in  this  light. 
See  James  5.  14,  15.  It  would  also 
appear  to  them,  from  this  language, 
that  the  forgiveness  of  sin  was  of  first 
consequence  and  included  every  bles- 
sing. And  so  also  He  shows  His 
gospel  grace  by  this  visible  illustra- 
tion. He  gives  before  we  ask,  and 
then  gives  more  than  we  ask.  The 
faith  here  was  mostly  a  deep  sense  of 
need,  and  of  Christ  as  the  only  helper. 
Others  spoke  to  Christ,  but  Christ  ad- 
dressed the  paralytic.  Forgiveness 
must  be  spoken  to  us,  and  cannot  be 
spoken  to  another  for  us.  The  sense 
of  personal  forgiveness  has  power 
with  us  for  a  Christian  life. 

3.  The  Scribes  and  Pharisees,  in 
their  murmuring,  acknowledged  that 
to  forgive  sins  was  strictly  a  Divine 
work.  They  had  always  regarded 
this  prerogative  as  a  characteristic  of 
their  Messiah  when  He  should  come. 
Hence  they  were  offended  in  Him.  — 
IT  BlasphemHh.  In  other  writings, 
blasphemy  was  evil  speaking  of  any 
kind,  and  evil  foreboding  in  regard  to 
any  one.  In  the  Scripture,  to  blas- 
pheme the  name  of  the  Lord  (Levit. 
24.  IG),  was  to  impiously  profane  the 
Divine  titles,  attributes  or  works, 
and  especially  to  violate  the  honour 
of  Jehovah  by  assuming  it  tor  the 
creature.  So  here,  "  Who  can  for- 
give sins,  brt  God  only  1 "  (See  Matt. 
£6.  G5.   John  10.  3(i.) 

4.  Knowing  their  thoughts.  Christ 
bere  again  shows  to  them  His  Di- 
vinity by  showing  to  them  their 
thoughts.  So,  with  the  Samaritan 
woman.  "Come  see  a  man  who  told 
me  all  things  that  ever  I  did.  Is  not 
chip  the  Christ  1 "  See  1  Sam.  16.  7.    1 


to  say,  Arise,  and  walk  ? 
6  But  that  ye  may  know  that 
the  Son  of  man  hath  power  on 
earth  to  forgive  d  sins,  (then 
saith  he  to  the  sick  of  the  palsy,) 
Arise,  take  up  thy  bed,  and  go 
unto  thine  house. 

dMi.7.18. 

Chron.  28.  9.  2  Chron.  6.  30.  Jer.  17. 
10.  Rom.  8.  27.  Rev.  2.  23.  Mark 
adds,  "  Jesus  knew  by  His  Spirit," 
or  perceived  in  His  Spirit,  their 
thoughts,  or  carnal  reasonings.  He 
might  easily  say  this,  thought  they, 
and  only  blaspheme ;  for  He  could 
safely  pretend  to  a  work  which  ad- 
mitted no  proof.  How  could  we  know 
that  the  man's  sins  are  forgiven  1 

5.  Whether  is  easier.  It  was  not  be- 
cause it  was  easier  to  Him,  as  they 
supposed,  that  He  so  said,  but  for 
another  reason — to  call  their  attention 
to  His  redeeming,  sin-forgiving  work. 
And  He  would  presently  show  them 
that  He  could  as  easily  say  "  Arise." 
His  object  was  to  have  them  know 
that  He — the  Son  of  man — had  power 
on  earth  to  forgive  sin,  and  was  there- 
fore God  and  Saviour.  Properly 
speaking,  His  prerogative  extended 
equally  to  both  departments,  "  Who 
forgiveth  all  thine  iniquities — who 
healeth  all  thy  diseases  "  (Psalm  103) 
But  the  greater,  that  included  the  less, 
should  be  put  foremost.  Disease  is 
but  a  feature  of  the  curse,  and  for- 
giveness virtually  removes  it,  as  it 
takes  away  its  siing,  even  the  stins» 
of  death.  His  object  He  now  declares 
to  be  their  instruction  in  His  saving 
work.  "  But  that  ye  may  know,"  &c. 
And  hence,  to  convince  them  thaf 
this  assumption  of  His  was  author- 
ized, and  not  blasphemous,  He  will 
work  the  miracle  in  attestation  ol 
His  claim.  He  will  show  them  by 
a  visible  exertion  of  Divine  power 
and  grace,  on  His  own  authority,  that 
He  had  •power  on  earth  to  fbrgi  /e  sin. 

6.  Arise,  take  up  thy  bed.  There  is 
a  reason  for  this  form  of  the  healing 
word.  As  forgiveness  of  sin  is  the 
great  substance  of  blessing  which  ia- 


100 


MATTHEW. 


[A.  D  32L 


7  And  he  arose,  and  departed  i 
lo  his  house. 

8  But  when  the  multitude  saw 
it,  they  marvelled,  and  glorifi- 
ed e  God,  which  had  given  such 
power  unto  men. 

e  Ac.4.21.    Ga.1.24. 


eludes  all  good  things,  so  the  restora- 
tion is  most  triumphant  when  it  is 
shown  at  once  in  the  effects.  Christ 
Would  deliver  the  blessing  in  the  form 
of  a  command,  which  He  very  com- 
monly did,  that  the  first  exercise  of 
faith  might  be  an  effort  of  obedience. 
To  the  maid  he  said,  "Arise"  (Mark 
5.  4i);  to  Lazarus,  "Come  forth" 
(John  11. 43) ;  to  the  paralytic,  "  Arise, 
take  up  thy  bed,  and  go  unto  thine 
house." — Mather  on  the  Types,  p.  140. 
This  incident  gave  our  Lord  an  op- 
portunity to  prove  His  Messiahship  ; 
for  a  miracle  in  His  own  name,  "  I 
say  unto  thee,"  proved  His  claim  to 
Divinity ;  and  His  claim,  if  proved, 
was  such  as  proved  Him  their  Mes- 
siah. Indeed,  in  all  His  miracles,  He 
would  assert  or  illustrate  this  truth. 

8.  Such  power  unto  men.  They 
saw  Divine  power  in  this  miracle, 
but  they  did  not  observe  how  Christ 
wrought  it  by  Kis  own  word,  "  I  say 
unto  thee."  They  could  not  conceive 
or  admit  His  Divinity,  though  this 
was  proof.  They  did  not  own  that 
He  was  more  than  man,  though  some- 
times they  were  forced  to  say,  What 
maimer  of  man  is  this?  Yet  here 
their  confessions  make  them  the  un- 
willing witnesses  to  this  truth  of  His 
proper  Godhead.  "  The  Son  of  man" 
— He  whom  ye  regard  only  in  the 
light  of  *His  humanity,  hath  Divine 
power,  and  thinks  it  no  robbery  to  be 
equal  with  God  (Phil.  2.  6). 

[§  35.  The  Call  of  Matthew.] 

Capernaum. 
Matt.      I      Mark.       I         Luke.       I    John. 
9.  9      12.  13,  14  I   5.  27,  28    I 

9.  Matthew  sitting  at  the  receipt  of 
custom.  This  is  the  call  of  Matthew 
as  a  disciple.  Afterward, Christ.  2hose, 
from  all  the  disciples,  twelve,  f:»:  apos- 


9  H  And  '  as  Jesus 
passed  forth  from  thence,  he  saw 
a  man,  named  Matthew,  sitting 
at  the  receipt  of  custom  :  and  he 
saith  unto  him,  Follow  me.  And 
he  arose,  and  followed  him. 

/Mar.2.14.    Lu.5.27,&c. 


ties.  Every  minister  of  Christ  must 
needs  first  be  a  true  follower.  Church 
office  could  not  suffice,  in  His  view, 
without  piety.  Christ  would  have, 
among  the  twelve,  this  proof  of  Ju- 
dah's  low  estate — an  apostle  from 
the  officers  of  tribute.  The  custom- 
house among  the  Jews,  in  their  sub- 
jection to  Roman  authority,  was  a 
place  for  plundering  and  extortion. 
Hence,  the  call  of  this  apostle  was  a 
striking  instance  of  Divine  grace. 
Mark  and  Luke  call  him  Levi,  which 
must  have  been  his  common  name, 
as  he  was  so  called  by  the  people  of 
the  country.  But  his  being  a  publican, 
and  an  officer  under  the  Romans,  is  a 
reason  why  he  took  a  foreign  name, 
though  not  a  foreigner.  But  he  would 
not  here  employ  the  name  in  which 
he  served  as  a  publican.  Christ 
"  calls  His  servants  by  another 
name  "  —  "a  new  name."  The 
promptness  with  which  he  followed 
Christ,  shows  us  not  so  much  his 
natural  character  for  decision  and 
promptitude,  as  the  Divine  power  of 
Christ's  call.  He  was  sitting — busy 
at  his  work.  He  "  left  all"  adds  Luke, 
and  he  was  made  an  example  of  that 
effectual  calling,  which  renews  the 
heart,  and  converts  the  life.  Luke 
gives  an  account  (eh.  5.  29)  of  a  great 
banquet  made  by  Levi,  or  Matthew. 
The  freeness  of  God's  grace  is  such, 
that  he  often  chooses  the  worst,  and 
takes  the  most  notoriously  wicked  as 
chosen  vessels  for  himself.  So  with 
Saul,  the  persecutor.  Observe,  The 
.effectual  calling  is  seen  from  [he  effects. 
i.  The  promptness  of  acticn  at 
Chi iot's  word — •'  He  arose."  2.  The 
self-denial— ;' .F*  left  all"  (Luke)— 
his  self-righteousness,  and  sins,  airf 
vain  pursuits  3.  The  steadfast  obe- 
dience— "  and  followed  Him,1' 


A  D.  32.]  CHAPTER  IX 

10  If  And  it  came 


101 


to 
pass,  as  Jesus  sat  at  meat  in 
the  house,  behold,  many  publi- 
cans and  sinners  came  and  sat 
down  with  him  and  his  disciples. 
11  And  when  the  Pharisees 
saw  it,  they  said  unto  his  disci- 


$  58.  Levi's  (or  Matthew's)  Feast. — 
Capernaum. 
Matt       J        Mark.       I       Luke.       I    John 
9.  10-17   I   2.  15-22    1  5. 29-39.   I 

There  elapsed  an  interval  of  some 
months  between  Matthew's  call  and 
tnis  feast,  as  will  be  observed  by  the 
Harmony. 

10,  11.  As  Jesus  sat.  This  feast 
Matthew  made  as  an  act  of  gratitude 
to  Christ,  and  a  parting  entertain- 
ment to  his  former  associates,  in 
which  he  would  at  once  make  them 
acquainted  with  his  new  Master,  and 
make  an  open  profession  of  his  dis- 
cipleship  before  them.  A  convert 
should  surely  not  be  ashamed  of 
Christ:  he  should  not  fear  to  profess 
Him;  nor  should  he  be  willing  that 
his  own  former  associates  should  re- 
main ignorant  of  Him.  And  as 
Christ  has  made  us  a  great  feast  in 
His  house,  and  invited  us  all,  we 
should  pay  Him  our  best  honours  in 
our  own  house,  and  before  all  our  ac- 
quaintances. Luke  calls  it  a  great 
feast,    which   Matthew,  in  modesty, 

omiis. IT  In  the  house.     Matthew 

does  not  call  it  his  own  house,  though 
Luke  does.  "  What  things  were  gain 
to  me,  those  I  counted  loss  for  Christ." 
11  Neither  said  any  of  them  that  aught 
of  the  things  which  he  possessed  was 
his  own  "  (Acts  4.  32).  Christ's  ex- 
cellency makes  even  a  close  calculator 
reckon  Him  more  than  all  things. 
How   few   large   entertainments  are 

given  where   Christ   is    invited. 

H  Publicans  and  sinners — or  heathens. 
The  Pharisees  complained  to  the  dis- 
cip.es  tnat  their  Master  was  keeping 
unhallowed  company.  Ealing  and 
drinking  with  any  was  a  mark  of 
great  in'imacv  and  fellowship,  which 


pies.  Why  eateth  your  Master 
with  publicans  and  sinners  ?.i 

12  But  when  Jesus  heard  that, 
he  said  unto  them,  They  that 
be  whole  need  not  a  physician, 
but  they  that  are  sick. 

13  But  go  ye  and  learn  what 

g-c.11.19.  Lu.15.2.   He.5.2. 

these  proud  murmurers,  not  under- 
standing Christ's  work  among  sin- 
ners, sought  to  lay  to  His  discredit. 
They  were  offended  at  Christ  and  His 
claims,  and  hence  they  loved  to  excite 
prejudice  against  Him.  Their  pride 
revolted  at  Christ's  ways,  and  at  His 
humiliating,  soul-abasing  religion. 
Christ  is  called  on  to  explain  His  in, 
tercourse  with  sinners  !  How  the 
natural  man  misunderstands  the  gos- 
pel. The  very  grace  is  a  blot.  The 
love  of  Christ  must  be  shed  abroad 
in  the  heart  by  the  Holy  Ghost  given 
unto  us.  Of  the  sacramental  table, 
the  world  might  ask,  why  eateth  your 
Master  with  publicans  and  sinners  1 
12.  13.  We  learn  that  it  belongs  to 
the  true  spirit  and  end  of  the  gospe 
dispensation  to  seek  and  save  the 
fast,  to  call  sinners,  to  preach  glad 
tidings  to  the  poor  and  meek,  and  to 
justily  the  ungodly.  This  is  most 
important  for  us  to  know;  this  was 
our  Lord's  vindication.  Herein  lies 
our  hope.  The  gospel  is  good  news- 
glad  tidings  to  the  weary  and  heavy- 
laden,  and  guilty,  and  undone.  This 
we  are  to  believe.  To  the  self-suffi- 
cient, like  the  Pharisees,  the  ways  of 
j  Christ  will  always  be  objectionable, 
j  and  they  feel  not  their  need  of  His 
help.  They  objected  on  the  ground 
of  strict  ceremonial  purity.  Christ 
refers  them  to  their  own  prophet. 
Hosea  G.  6.  They  misunderstood 
what  God  proposed  and  required. 
He  proclaimed  mercy  to  sinners,  and 
not  sacrifice  ;  and  it  was  love  or  mercy 
that  He  claimed  of  men,  rather  than 
mere  outward  observance  with  se- 
verity. Where  truth  was  not  found 
toward  God  and  man,  ritual  sacrifice 
was    of    small    account,    especially 


where  malice  and  ill-will  toward  fel- 


108 


MATTHEW. 


A.  D.  33. 


that  tneai:etl  ,  I  h  will  have  mer- 
cy, and  not  sacrifice  :  for  I  am 
not  come  to  call'  the  righteous, 
but  sinners  to  repentance.  » 

14  *![  Then  came  to  him  the 
disciples  of  John,  saying,  Why 
do  we  and  the  Pharisees  fast 
oft,  but  thy  disciples  fast  not? 

15  And  Jesus  said  unto  them, 
Can  the  children  of  the  bride- 


h  Pr.21.3.  Ho.6.6.  Mi.6.: 
5.31.  2  Fe.3.9. 


c.12.7.    i  Lu.24.47.  Ac. 


jow-men  were  indulged.  God  de- 
mands mercy  or  love  first  of  all ; 
and  all  His  precepts  (even  the  4th 
Command)  must  have  an  eye  to 
mercy.  See  Matt.  12.  7,  where  this 
is  referred  to,  as  excusing  the  pluck- 
ing of  corn  by  the  disciples  on  the 

Sabbath. IT   For   I  am    not   come. 

This  was  not  the  object  of  His  mis- 
sion, to  company  with  such  as  proud 
Pharisees  who  count  themselves  al- 
ready righteous,  but  to  call  sinners  and 
furnish  them  a  perfect  righteousness, 
and  thereby  lead  them  to  righteous- 
ness of  lite,  in  genuine  repentance. 
His  object  was  not  to  get  a  mere 
punctilious  Pharisaic  obedience,  but 
to  show  mercy,  and  preach  mercy. 
Here  was  also  a  proverbial  expres- 
sion, to  signify  the  consistency  of 
one's  course  witlj  his  object — "  Phy- 
sicians „,c  with,  the  diseased." 

14,  15.  The  disciples  of  John  were 
drawn  into  the  controversy  by  the 
Pharisees,  whom  Luke  represents  as 
speaking,  while  Mark  seems  to  con- 
nect the  two.  John's  disciples  were 
trained  to  fastings,  tv/ice  a  week  at 
least,  in  keeping  with  all  that  aus- 
terity and  seclusion  which  belonged 
to  John's  ministry  in  the  wilderness. 
It  served  the  purpose  of  Christ's  en- 
emies to  oppose  this  strictness  against 
His  apparent  indulgences.  Fasting 
is  abstinence  from  food,  either  wholly 
or  in  part.  Its  design  is  to  deny  the 
fleshly  appetites,  and  its  use  is  more 
exclusively  to  cultivate  spiritual  dis- 
positions, to  humble  us  at  the  thought 
of  our  dependence  for  daily  food  on 
the   goodness   of  God,   and  to  check 


|  chamber  mourn,  as  long  as  the 

i  bridegroom  J  is  with  them  ?  but 

1  the  days  will  come  when    the 

bridegroom  shall  be  taken  from 

them,  and  then  shall k  they  fast. 

16  No  man  r  utteth  a  piece  of1 

new  cloth  unto  an  old  garment ; 

for  that  which   is  put  in  to  fill 

it  up  taketh  from  the  garment, 

and  the  rent  is  made  worse. 

JC.25.1,10.  Jno.3.29.  Re.21.2.  fc  Is.22.12. 
1  Or,  raw,  or,  umorought  cloth. 

the  carelessness  and  sensuality  of 
life.  But  it  was  abused  to  self-right- 
eousness by  the  Pharisees,  and  John's 
disciples  had  not  fully  come  into  the 

light. IT   T/ie  bridegroom.     Christ 

points  out  the  circumstances  as  justi- 
fying this.  It  was  not  a  time  to  fast 
any  more  than  at  a  wedding.  His 
presence  with  the  disciples  was  fit  to 
excite  joy,  as  at  a  marriage  feast, 
where  the  festivity  would  seem  highly 
proper.  He  is  the  bridegroom ;  they 
were  the  children  of  the  bride-cham- 
ber— the  groomsmen,  who  conducted 
the  arrangements,  and  took  special 
part  in  the  joy.  Can  tkey  mourn  al 
such  a  time  1  Luke  has*  it,  "  Cat. 
ye  make "  them  mourn  1  It  is  noi 
fit  that  they  last,  and  use  the  expres- 
sions of  grief  while  the  marriage  is 
going  on  and  the  groom  is  with  them  , 
but  when  He  should  be  taken  away 
from  them,  then  the  expressions  of 
grief  would  be  fit. 

10.  The  illustration  here  used  ap- 
j  "i'es  to  the  same  effect,  viz. :  to  show 
that  there  is  a  fitness  of things.  It  would 
be  as  unfit  and  hurtful  even  to  put  on 
these  forms  of  sorrow  and  lamenta- 
tion, while  Christ  is  present  with 
them,  as  to  patch  an  old  garment 
with  new  cloth,  or  to  put  new  wine 
into  old  bottles ;  for  in  both  cases,  there 
would  not  only  be  impropriety,  but 
injury  done.  So,  He  would  say,  my 
doctrines  do  not  suit  the  old  and  legal 
rites  of  the  Pharisees.  They  who 
have  embraced  Christ,  and  find  Him 
present,  have  no  right  to  go  in  mourn- 
ing, any  more  than  they  have  to  turn 
Jews.     Because  joy  is  appropriate  tc 


A.  D.32.1 


CHAPTER  IX. 


109 


J  7  Neither  do  men  put  new 
wine  into  uld  bottles  ;  eke  i 
the  bottles  break,  and  the  wine 
runneth  out,  anc1  the  bottles 
perish  :  but  the}  put  new  wine 
into  new  bottles,  and  both  are 
preserved. 

18  1"  While   m  he  spake  these 

Uob  32.19.    wMar.5.22.  Lu.8.41,&c. 


♦he  believer,  and  freedom  also,  he 
must  not  go  in  bondage  and  sack- 
cloth ;  for  so  he  does,  in  heart,  re- 
turn to  the  old  way  of  the  law — do 
this  and  live — to  the  beggarly  ele- 
ments. Besides,  the  day  lor  mourn- 
ing will  soon  enough  come,  and  to 
tender  and  weak  converts  there  is 
need  of  all  the  joy  which  comes  from 
the  presence  of  Christ  with  them. 

17.  Bottles.  Bottles  made  of  skins 
were  used,  especially  for  wine.  They 
would  become  dry  and  cracked  at 
length,  unfit  to  hold  new  wine  that 
should  ferment  greatly;  hence  there 
would  be  impropriety  and  injury  in 
using  old  bottles  for  it.  So,  every 
thing  in  its  time  and  place.  The  law 
for  Pharisees — the  gospel  for  disci- 
ples :  milk  for  babes — strong  meat  fcr 
full-grown  men:  joy  in  Christ's  pres- 
ence— fasting  and  grief  for  His  ab- 
sence. For  the  form  of  these  skin  bot- 
tles, see  Cut  from  Kino's  Bib.  Cyclop. 


\  59  The  Raising  op  Jairtjs'  Daugh- 
ter. The  Woman  with  a  Bloody 
Flux. —  Capern  a  u  m. 

Matt.       I       Mark.      I       Luke.      I    John. 
9.  18-  -26  1   5.22-43  I   8.41-561 
10 


things  unto  tnem,  behold,  there 
came  a  certain  ruler  and  wor- 
shipped him,  saying,  My  daugh- 
ter is  even  now  dead  :  but  come 
and  lay  thy  hand  upon  her,  and 
she  shall  live.  n 

19  And  Jesus  arose  and  fol- 
lowed him,  and  so  did  his  dis- 
ciples. 


18.  This  occurred  while  our  Lord 
was  at  Matthew's  feast.  Mark  and 
Luke  speak  of  this  man  as  a  "  mler 
of  Ike  synagogue*'  and  call  him  by 
name,  jairus.  In  Mark  it  is  said  he 
was  "  one  of  the  rulers  of  the  syna- 
gogue," which  shows  that  in  this  of- 
fice there  were  more  than  one  (see 
Acts  13.  15).  He  was  one  of  those 
church  officers  whom  we  call  Ruling 
Elders.     "  Elders  of  the  Jews  "  (Luke 

7.  3). IT  Worshipped.     "  He  fell  at 

his  feet "  (see  Mark  and  Luke,  and 
note  on  ch.  2.  11).  He  paid  Him  this 
outward  homage  as  an  expression  of 
reverence,  which  could  be  done  with- 
out any  hearty  worship;  yet  he  hum- 
bled himself  in  prayer.  Mark  has 
it,  "  he  besought  Him  greatly."  The 
ruler  was  convinced  of  Christ's  mar- 
vellous power,  and  though  he  regard- 
ed his  daughter  as  dead,  or  dying 
(Mark  5.  23.  Luke  8.  42),  he  had 
laith  in  the  touch  of  Christ,  though  he 
seemed  to  think  it  necessary  for  the 
hands  of  Christ  to  be  laid  upon  her. 
He  did  not  feel  with   the  centurion, 

that  a  word  would  be  enough. 

IT  Even  now  dead.  Mark  has  ii,  '•  at 
the  point  of  death}'  Luke  reads,  "  she 
lay  a  dying."  Qur  faith  must  reach 
to  this  :  that  Christ  is  able  to  meet  the 
extremest  case — :to  raise  dead  souls. 

19.  Jesus  arose.  Here  again  we 
see  Christ's  willingness  to  relieve  the 
distressed  who  called  upon  Him.  Thi« 
was  His  work,  in  a  higher  sense,  that 
might  be  shown  by  these  outward 
and  visible  doings.  The  maid  was 
"  one  onlv  daughter,  about  12  years 
of  a»s"  (see  Luke  8.  42). 

20.  Here    there   occurred,   on    tha 


110 


MATTHEW. 


A.  D.  3S. 


20  %  And,  °  behold,  a  woman, 
which  was  diseased  with  an  is- 
sue of  blood  twelve  years,  came 
behind  him,  and  touched  the 
hem  of  his  garmer.t : 

21  For  she  said  within  herself, 

oMar.5.25.  Lu.8.43. 

way,  a  case  which  shows  the  sin- 
ner  in   another    light,  and   exhibits 

the  power  and  grace  of  Christ. 

IT  And  behold,  a  woman.  Here  was  a 
great  sufferer,  whose  disease  had 
been  of  12  years'  standing.  It  was 
held  to  be  unclean  by  the  Jewish  law 
(Levit.  15.  25),  and  hence  she  would 
not  give  her  case  publicity  if  it  could 
be  helped.  So  the  sinner,  though  a 
sufferer,  conceals  his  sin  and  shame, 
and  keeps  back  from  Christ  and  from 
numble"  confession  to  Him.  Mark 
and  Luke  tell  us  that  she  had  spent 
all  that  she  had  upon  physicians,  and 
was  nothing  bettered,  but  only  grew 
worse.  "  .  said  unto  thee,  when  thou 
wast  in  thy  blood,  Lite." IT  Touch- 
ed the  hern  of  His  garment.  She  thought 
there  must" be  virtue  in  touching  Him, 
since  His  touch  was  seen  to  give 
cures.  This  was  as  far  as  she  could  see 


If  I  may  but  touch  his  garment,  p 
I  shall  be  whole. 
22  But  Jesus  turned  him  about ; 
and  when  he  saw  her,  he  said, 
Daughter,  be  of  good  comfort  ,* 
thy  i  faith  hath  made  thee  whole, 

p  Ac.19.12.     <?Lu.7.50;  17.19;  18.42.     Ac.14.9. 

of  His  Divine  power.  Her  faith  was 
full  of  trembling,  j'et  she  did  well  to 
think  that  He  was  so  full  of  grace, 
that  this  touch  of  His  clothes  could 
cure  her.  She  touched  the  hem  or 
fringe  on  the  border,  as  having  pecu- 
liar sanctity  with  the  J^ws  (Matt. 
23.  5).  This  was  the  hem  or  fringe 
of  the  outer  robe,  cloak  or  mantle; 
and  hence  it  was  not  at  the  feet,  but 
below  the  waist  (see  fig.  and  note  5. 
40).  Fringes  on  the  borders  of  the 
garments  were  commanded  (see  Num- 
bers 15.  38).  The  Holy  Spirit  put 
this  into  her  mind,  and  recorded  it 
here  that  we  may  see  how  earnestly 
Christ  must  be  sought  in  all  circum- 
stances, and  how  much  virtue  there 
is  in  any  contact  with  Him.  and  how 
the  power  of  Christ  can  make  the 
simplest  means  efficacious.  Many 
press    upon    Christ    like    the    care- 


Tho  outer  and  in- 
ner garments  (c<  at 
and  cloak)  were  girt 
around  the  loins  for  a 
Joarney  (ch  3.  4). 


A  sword  -v 
worn  by  travel' 
tfa.  28.  51). 


A.  D.  32] 


CHAPTER  IX. 


Ill 


And  the  woman  was  made  whole 
from  that  hour.* 

23  And  a  when  Jesus  came  into 
the  ruler's  house,  and  saw  the 
«  minstrels  and  the  people  ma- 
king a  noise, 

24  He    said   unto  them,   Give 

rJno.453.    sMar.5.38.    Lu.8.51.   1 2  Ch.35.25. 


less  crowd.  She,  with  her  heart  full. 
'ouchcd  Him ;  and  the  touch  of 
faith  was  more  than  the  common 
press  upon  Him. 

22.  Jesus  inquired  after  her,  as  we 
find  from  Mark  and  Luke.  He  showed 
an  interest  in  her,  and  a  disposition  to 
encourage  her.  Then  she  saw  how 
fully  He  knew  her  and  her  case,  and 
that  she  could  conceal  no  longer. 
She  rame  forward  and  confessed.  So 
every  one  finds  who  truly  finds  Christ. 
He  inquires  after  such,  and  em- 
boldens them  to  speak  out,  and  shows 
by  the  very  cure  itself,  how  ready  He 
is,  beyond  all  that  they  had  dared  to 
think,  and  then  they  are  impelled  by 
His  goodness  to  "  tell  Him  all  the 
truth."  We  should  not  tremble  and 
doubt  when  we  see  His  readiness  to 
bless,  but  should  "  come  boldly  to  a 
throne  of  grace."  Christ  is  found  to 
be  beforehand  with  the  seeking  soul, 
and  shows  us  His  foregoing  love. 
11  Before  that  Philip  called  thee,  when 
thou  wast  under  the  fig-tree,  I  saw 
thee." IT  Thy  faith.  Her  faith  cu- 
red her,  because  it  led  her  to  Him,  who 
alone  could  cure,  and  who  was  so 
able  and  ready  to  heal.  It  was  thus 
that  Abraham's  faith  was  counted  to 
nim  for  righteousness.  Faith  must 
take  hold,  for  comfort,  upon  Christ's 
power  and  willingness  to  save. 

23.  Afterv  this  miracle  wrought  by 
the  way,  Christ  came  to  the  house  of 

the  ruler. f  The  minstrels.     These 

were  musicians,  hired  to  play  at 
funerals.  It  was  a  method  among 
the  Jews  of  expressing  their, grief  on 
such  occasions.  The  daughter  of  the 
ruler  being  n<w  dead,  the  minstr^s 
wvre  already  there,  to  seive  at  the 
funeral.  In  Eastern  countries,  the 
people  set  up  a  wail  for  the  dead,  as 


place  :  for  the  maid  is  not  dead," 
but  sieepeth.  And  they  laugh- 
ed him  to  scorn. 
25  But  when  the  people  were 
put  forth,  v  he  went  in,  and  took 
her  by  the  hand,  and  the  maid 
arose. 

wAc.20.10.        v2Ki.i.S3,&c 

a  ceremony,  and  used  very  noisy  de» 
monstrations  of  their  grief.  See  fig. 
from  Kitlo's  Cyclopedia. 


24.  Give  place — make  room.  He 
meant  to  intimate  that  He  had  come 
to  show  His  power,  and  that  to  Him 
it  was  like  raising  her  out  of  sleep. 
They  scoffed  at  this.  Thus  He  ob- 
tained their  testimony  that  she  was 
fully  dead,  and  not  otherwise,  so  that 
when  they  should  see  her  rise,  they 
could  not  say  she  had  not  been  dead, 
but  He  should  have  the  credit  of 
raising  her  from  the  dead.  Sinners 
scorn  the  thought  of  Christ's  Divine 
power  with  their  souls. 

24.  He  chose  not  to  have  the  mul- 
titude present,  but  only  Peter,  James 
and  John,  and  the  father  and  moths." 
of  the  damsel  (Mark  5.  40).  He 
would  have  quite  enough  there  to 
"witness  the  miracle,  so  that  it  should 
not  be  done  in  ?ecret  (see  2  Kings 
4.  33).     But  it  would  speak  for  itself. 

26.  The  fame  of  Christ  went  abroad, 
though  He  did  not  desire  the  publicity 
at  present.  He  charged  them  (Lv.ke 
8.  56)  that  they  should  tell  no  man. 
"He  charged  them  s&raiUy"  (Mark). 
The  miracle  was  manifest — they  must 
all  have  admitted  it ;  and  yet  to  pub- 
lish it  then,  would  only  excite  jeal- 
ousies against  such  a  power  in  the 
state,  and  throw  obstacles  in  fhc  way 


112 


MATTHEW. 


[A.  D  3£ 


26  And  l  the  fame  hereof  went 
abroad  into  all  that  land. 


28  And    when    he    was    come 

into  the  house    the  blind   men 

came  to  him  :  and  Jesus  saith 

27  *1T  And  when  Jesus  departed  i  unto  them,  Believe  ye  that  I  am 


thence,  two  blind  men  followed 
him,  crying,  and  saying,  Thou 
son  of  David, w  have  mercy  on  us. 

1  Or,  this  fame.  w  c.  15.22;  20.30,  31. 

of  His  work  (see  Mark  1.  45).  It 
would  also  encourage  the  idea  of  His 
temporal  authority  and  rule,  since  He 
was  showing  His  great  work  of  re- 
demption by  these  outward  and  visi- 
ble doings.  Presently,  they  could 
better  understand,  that  He  came  to 
save  sinners,  and  that  this  was  but 
incidental,  as  yet,  to  His  grand  ob- 
ject. "  Her  spirit  came  again " 
(Luke),  is  precisely  the  same  lan- 
guage as  in  1  Kings  17.  22,  in  the 
Greek  version.  "  He  commanded  to 
give  her  meat"  (Luke),  to  show  that 
it  was  no  phantom,  but  a  real  return 
to  life. 

Observe,  (1.)  There  are  but  three 
miracles  of  this  kind  recorded  of  our 
Lord ;  and  these,  as  they  are  deeply 
significant  of  His  regenerating  power, 
are  different  cases.  This  one  had  just 
died — the  widow's  son  was  just  about 
lo  be  buried — and  Lazarus  had  been 
dead  four  days.  (2.)  How  carefully 
the  proofs  are  brought  forward  to  show 
that  this  was  a  case  of  actual  death  : 
the  father  confessed  it,  the  minstrels 
were  there  for  the  funeral,  and  the 
people  ridiculed  any  other  idea.  If 
men  are  not  dead  in  sin,  Christ's 
work  is  shorn  of  its  glory. 

§  00.    TWO  BLIND    MEN  HEALED,  AND 

a  dumb  spirit  cast  out. — Capemauvi? 

Matt.         I   Mark.       I   Luke.       I     John. 
9.   27-31    I  I  I 

27.  This  miracle  is  not  recorded 
by  the  other  Evangelists.  Christ 
wrought  many  wonderful  works,  that 
are  not  narrated,  and  those  that  are 
selected  by  the  Holy  Ghost  for  this 
'nspired  narrative,  must  he  J  old  with 
an  object  beyond  the  merefa*  is.  They 
serve  powerfully  to  illustrate  Christ's 
-adeeming  work,  and  to  point  out  tc 


able    to    do    this  ?      They    said 
unto  him,  Yea,  Lord. 
29  Then  touched  he  their  eyes, 


sinners  the  way  of  sal  ration.  Every 
variety  of  case  is  therefore  given,  to 
show  that  in  all  various  circumstan- 
ces, the  great  business  is,  to  find 
Cnrist,  and  seek  His  power  and  grace, 
as  the  only  hope. 

The  blind  were  a  numerous  class  at 
the  East  (Levit.  19.  14.  Deut.  27.  18). 
These  blind  men  acknowledged 
Christ  as  the  Messiah  by  calling 
Him  the  Sou  of  David.  So  He  was 
prophesied  of,  and  so  His  genealogy 
had  proved  as  a  standing  confirmation 
of  His  claims,  among  the  Jews. 

28.  Here  Christ  allows  them  to 
call  upon  Him  till  He  gets  into  the 
house.  He  would  have  them  earnest 
enough  to  follow  Him  whithersoever 
He  went,  and  not  willing  to  give  up 
their  suit.  Who  can  doubt  that  they 
desired  sight  the  more  that  they 
might   see   Him  who  was  the   great 

object   of  wonder  1 IT  Believe    ye. 

He  would  not  only  put  their  faith  to 
the  trial  of  some  delay  at  first,  but 
to  this  test  as  to  its  nature.  He 
would  also  have  their  case  attract  the 
more  public  attention.  It  was  most 
important  that  He  should  have  credit 
for  His  ability.  This  wTould  imply 
His  Divine  authority  and  power,  a  ad 
as  yet.  this  was  the  great  point  with 
the  people.  His  willingness  they 
should  also  find  out.  But  this  could 
be  fully  known  only  when  His  saviug 
work  as  Jesus  should  be  revealei. 
They  believed  in  Him  as  the  Mes< 
si  ah,  all-powerful  to  worn:  uouily 
cures.  But  as  yet  they  saw  r.o  far- 
ther. So  some  would  seem  to  know 
of  Christ  as  a  Saviour,  but  only  par- 
tially as  a  sanctifier. 

2D.  According  to  you?-  faith.  Se  far 
as  they  believed,  so  far  He  was  wil- 
ling ro  show  Himself  for  their  cum 


L  D.  32] 


CHAPTER  IX. 


'3 


Baying,  According  tc  your  faith 
be  it  unto  you. 

30  And  their  eyes  were  open- 
ed :  and  Jesus  straitly  charged 
them,  saying,  See  that  no  man 
know  *  it. 

31  But  they,  when  they  were 
departed,  spread  abroad  his 
fame  in  ail  that  country. 

32  As  they  went  out,  behold, 
they  brought  to  him  a  dumb 
man  *  possessed  with  a  devil. 

33  And  when  the  devil  was 
cast  out,  the  dumb  spake  :  z  and 

arls.42.2;  52  13.  C.12.16.      yc.12.22.   Lu.11.14. 


Yet  this  formula  of  speech  is  rather 
in  the  sense  of  affirming  than  of  lim- 
iting. They  credited  His  ability,  and 
this  He  displayed.  The  more  fully 
we  believe  in  Christ,  the  more  fully 
will  He  deliver  us  from  evil.  And 
what  we  lack,  for  the  most  part,  is 
the  implicit  and  hearty  faith  in  Him. 
"  Let  thy  mercy,  O  Lord,  be  upon  us, 
according  as  we  hope  in  Thee."  (Ps. 
33.  22).  This  faith  is  the  bucket  Jet 
down  into  the  fountain,  without  which 
we  cannot  draw. 

30.  Straitly  charged  them.  The  word 
means.  He  strictly  and  positively  com- 
manded them,  on  pain  of  His  displea- 
sure. Observe:  We  must  confess 
Christ,  and  cry  out  to  hirn,  and  follow 
Him  up,  and"' believe  in  His  mighty 
and  gracious  work.     See  vs.  26. 

31.  They  had  no  right  to  publish 
the  miracles,  when  Christ  so  posi- 
tively forbade  them.  He  had  His 
own  reasons  tor  charging  them  with 
secrecy,  and  no  matter  how  diffe- 
rently they  might  think  of  it,  He 
ought  to  have  been  fully  obeyed. 
They  thought  they  knew  better  than 
He.  This  was  the  sin  of  Adam  :  and 
they  had  an  inconsiderate  zeal,  which 
often  carries  people  beyond  and  con- 
trary to  the  express  word  of  God. 

32.  A  dumb  man.  The  dumbness 
was  doubtless  of  such  a  kind  as  was 
occasioned  by  the  demon  with  which 
the  man  was  possessed,  for  when  he 
«ras  cast  out,  the  dumb  spaite.     We 

10* 


the  multitudes  marvelled, saying 
It  was  never  so  seen  in  Israel. 

34  But  the  Pharisees  said,  lie s 
casteih  out  devils  through  the 
prince  of  the  devils. 

35  And  b  Jesus  went  about  all 
the  cities  and  villages,  teaching 
in  their  synagogues,  and  preach- 
ing the  gospel  of  the  kingdom, 
and  healing  every  sickness  and 
every  disease  among  the  people. 

36  But  when  he  saw  the  mul- 
titudes,   he    was    moved    with 

Zls.35.6.    ac.12.24.    Mar.3.22.  Lu.  11.15.   b  c.4.23. 

find  Satan  and  his  hosts  having  to 
do  with  diseases.  Not  merely  was 
it  so  thought  among  the  Jews,  but 
this  is  clearly  inferred  from  Scrip- 
ture, as  in  the  history  of  Job  and 
here.  When  Satan  is  utterly  "  cast 
out  "  (Rev.  20.  10),  there  shall  be  no 
more  death,  neither  sorrow,  nor  cry- 
ing, neither  shall  there  be  any  more 
pain  (Rev.  21.  4). 

33.  The  multitudes  confessed  that 
this  surpassed  all  that  the  prophets 
had  ever  done,  and  that  a  greater  than 
Moses  or  Elijah  was  here — that 
Israel,  who  had  beheld  so  many  won- 
ders, had  never  seen  the  like  of  this, 
This  was  a  sudden  burst  of  their  ad- 
miration. 

34.  Prince  of  the  Devils.  This  was 
a  charge  full  of  absurdity  and  blas- 
phemy. They  owned  the  miracles, 
yet  would  not  ascribe  them  to  His 
Divinity,  but  charged  Him  with  infer- 
nal intercourse,  holding  communica- 
tion with  Beelzebub.  See  ch.  12.  23, 
24.  The  Jews  practised  exorcisms, 
or  the  casting  out  of  evil  spirits,  in 
pretence.  But  they  were  all  ama- 
zed at  Christ's  power  over  demons, 
and  they  made  the  desperate  resort 
of  ascribing  this  kind  of  miracle  to 
an  alliance  with  the  Prince  of  the 
Devils.  This  charge  He  answer- 
ed on  another  occasion  (Luke  11.14), 
•'  By  whom  do  your  children  (or  dis- 
ciples— the  exorcising  Jews)  casj 
ihem  out1?'  &c.,  ch.  12  27. 


114 


MATTHEW. 


[A.  D.  3* 


compassion  on  them,  because 
they  l  fainted,  and  were  scatter- 
ed abroad,  as  sheep  c  having  no 
shepherd. 

37  Then  saith  he  unto  his  dis- 
ciples, The  harvest  d  truly  is 
plenteous,  but  the  labourers  are 
f  e  vv  : 

l  Or  were  tired  and  lay  down,  c  Nu  27.17.  IK. 
22.17.  Eze.34.5.  Zee.  10.2.   dLu.  10.2.  Jno.4.35. 


38  Pray  ye  therefore  the  Lord 
of  the  harvest,  that  lie  will  send 
forth  e  labourers  into  his  har- 
vest. 

CHAPTER  X. 

AND  when  he  had  called  unto 
him   his    twelve    disciples, 
he  a  gave  them  power  against l 

e  Ps.68.11.    a  Mar.3. 13,14  ;  6.7,  &c.  Lu.9.1,&c. 
l  Or,  over. 


§  61.  Jesus  again  at  Nazareth,  and  I      Matt" 

again  rejected J  1^-  54-58 


Mc.rk. 
6.  1-6 


Luke. 


John. 


§  62.    A  THIRD    CIRCUIT    IN  GALILEE, 

&c.     See  ch.  10. 


Matt.         I   Mark. 
9.   35-38    I 


Luke.       .    John. 


35.  Jesus  went  about — doing  good, 
leaching,  preaching,  and  healing. 
Preaching  is  something  more  than 
teaching — it  is  proclaiming  the  good 
news,  and  offering  the  gospel.  This 
general  description  is  given  us  of  His 
work,  to  show  that  much  more  was 
done  by  Him  than  is  narrated.  And 
if  we  ask  why  the  Spirit  dictated  these 
narratives  rather  than  those  of  other 
works  of  Christ,  we  may  suppose, 
that  beyond  the  facts,  there  is  con- 
veyed important  instruction  respect- 
ing the  way  of  life. 

36.  They  fainted — literally,  were 
faint.  They  were  weary  in  body,  and 
heavy  laden  with  burdensome  rites 
and  doctrines  of  the  Pharisees — with- 
out spiritual  care  from  the  priests, 
who  were  themselves  ignorant  and 
heedless  of  their  charge.  They  were 
in  just  such  condition  as  to  excite 
His  pity.  The  people  He  compared 
to  scattered  sheep,  without  a  shep- 
herd, or  pastor.  Their  case  called 
for  help.  They  needed  adequate  in- 
ttruction  and  care.  They  needed 
faithful  shepherds,  or  pastors,  to  look 
after  them,  and  tend  them. 

37.  Yet  this  was  the  very  harvest 
He  was  designing  » to  reap.  He 
sought  the  lost — "  Come  unto  me  all 
ye  that  are  weary,"  &c.  He  points 
out  this  great  truth  to  the  disciples : 
The  fif  Ids  were  whi.2  to  tt  3  harvest — 


all  was  in  a  state  ready  for  active 
and  faithful  labourers.  The  harvest 
is  the  multitude  of  souls  ripe  for  be- 
ing gathered  in  to  His  kingdom.  La- 
bourers are  Christian  ministers. 

38.  The  disciples'  work  for  the 
great  cause  was,  first  of  all,  to  pray. 
We  can  help  the  church  by  prayers 
to  the  great  Head  of  the  church.  God 
alone  can  raise  up  the  men  for  the 
ministry  in  surf  ient  numbers,  and 
give  them  the  requisite  qualifications 
and  put  them  into  the  work.  Ob- 
serve :  It  is  His  harvest,  and  He 
must  send  the  men.  Ministers  must 
go  under  His  commission. 

CHAPTER  X. 
()  62.   {Continued.)     The   Twelve 

INSTRUCTED  AND  SENT  FORTH. Galilee. 


Mark. 
6.  6-13 


Luke. 
9.  1-6 


John. 


Matt. 

10.  1-42 

11.  1 

Christ  was  about  32  years  old  be- 
fore  He  commissioned  and  sent  forth 
His  twelve  Apostles.  He  had  called 
them  with  other  dicciples  at  different 
times  and  places.  He  had  chosen  the 
twelve  just  after  His  second  Passover. 
Peter  had  been  called  first,  and  Mat- 
thew last.  Two  of  them  had  been 
John's  disciples.  Meantime  Christ 
had  been  proved  to  be  God,  by  Hi3 
numerous  miracles  wrought  in  His 
own  name  and  by  His  own  proper 
authority.  And  He  was  proved  to  be 
the  Messiah  by  His  fulfilling  in  Him- 
self the  predictions  ol  Him  that  was 
to  come.  He  obtained  sufficient  and 
proper  witnesses  of  His  life  and  mi*- 


A.  D.  32] 


CHAPTER  X. 


115 


unclean  spirits,  to  cast  them 
out,  and  to  heal  all  manner  of 
sickness  and  all  manner  of  dis- 
ease. 

2  Now  the  names  b  of  the 
twelve  apostles  are  these  :  The 
first,  Simon,  who  is  called  Pe- 
ter, and  Andrew  his  brother  ; 
James  the  son  of  Zebedee,  and 
John  his  brother  ; 

3  Philip,  and  Bartholomew  ; 
Thomas,  and  Matthew  the  pub- 

6Lu.6.13. 


acles,  by  choosing  those  who  should 
accompany  Him  in  all  H;$  course, 
and  receive  His  private  teachings, 
and  such  as  should  be  able  to  give 
the  fullest  testimony  to  His  words 
and  works.  For  this  purpose  He  had 
chosen  and  called  twelve.  As  there 
were  12  tribes,  and  the  nation  was 
descended  from  12  patriarchs,  He 
would  show  thus  that  the  church  was 
essentially  the  same  in  all  ages,  and 
the  Head  of  the  church  the  same, 
and  that  it  would  be  restored  again, 
under  a  new  economy. 

1.  Christ  had  chosen  and  called  the 
twelve  before  the  Sermon  on  the 
Mount  was  delivered.  Mark  3.  13-19. 
Luke  6.  12-19.  They  had  been  all 
'.he  time  in  His  special  company. 
Now  He  summons  them  to  go  out  to 
their  work.  He  gave  them  this  pow- 
er, that  they  might  prove  their  com- 
mission, and  have  authority  with 
men,  as  sent  by  Christ  for  the  promo- 
tion of  His  kingdom.  We  see  that 
Christ  could  not  only  work  miracles 
of  Himself,  but  He  could  even  dele- 
gate this  power  to  others.  This  was 
His  greatest  miracle.  This  clearly 
proved  Him  to  be  God,  having  life 
and  power  in  Himself,  to  give  to 
others. 

2,  3,  4.  Apostle.  One  that  is  sent. 
This  is  the  meaning  of  our  word 
Missionary.  Matthew  mentions  them 
;ii   pairs,  probably  as  they  were  sent 

out"  by  tioo  and  two." IT  The  first, 

Sim-m.  Alluding  to  the  fact  that  Si- 
mon Peter  was  the  first  called  as  an 


lican  ;  Janus  the  son  of  Alphe 
us  ;  and  Lebbtus,  whose  sur 
name  was  Thaddeus  ; 

4  Simon  the  Canaanite  ;  and 
Judas  Iscariot,  who  also  betray- 
ed him. 

5  These  twelve  Jesus  sen 
forth,  and  commanded  them, 
saying,  Go  not  into  the  way  of 
the  Gentiles,  and  into  any  city 
of  the  Samaritans  c  enter  ye 
not : 

C  2  K.  17.24.  Jno.4.5,9,20. 


Apostle.  See  John  1.43. *R  Mat- 
thew the  publican.  An  humble  conies- 
sion.     He  does  not  call   James    and 

John    the    fishermen. IT  Lcbbeus. 

The  Thaddeus  of  Matthew,  is  called 
by  Luke,  '  Judas  the  brother  of  James.' 
This   is    the  '•  Judas    not    Iscariot." 

John  14.  22. Simon  the  Canaa?iite, 

or  more  properly,  the  Cenanite  or 
zealot,  called  also  "  Simon  Zelotes." 
There  was  a  Jewish  sect  called  "  Zea- 
lots." 

5.  The  twelve  were  sent  forth  to 
preach  or  proclaim  the  Gospel  of 
Christ.     "  Ambassadors  for  Christ." 

Tf  The  Gentiles,  were  the  heathen, 

who  were  not  born  Jews.  The  Apos- 
tles were  not  now  to  go  in  the  way  of 
them,  or  among  them.  Their  first  busi- 
ness  was   with    the   Jews. IT  The 

Samaritans,  were  inhabitants  of  the 
region  between  Judea  and  Galile-, 
the  country  assigned  to  the  tribe  of 
Ephraim  and  the  half  tribe  of  M«- 
nasseh.  They  were  formerly  the  ft- 
volted  ten  tribes  of  Israel,  who  hsu'. 
Samaria  for  their  capital  city,  au 
took  their  name  hence,  and  becam' 
most  completely  separate  from  th» 
Jews.  But  subsequently,  by  the  peo- 
ple being  carried  captive  into  Assyr- 
ia, and  colonists  being  sent  back 
from  ihat  land,  the  inhabitants  be- 
came wholly  or  mostly  heathen.  They 
deeply  hated  the  Jews  who  had  no 
dealing  with  them  (John  4. 9).  Their 
religion  was  made  up  of  Judaism  and 
heathenism.  The  twelve  were  not 
yet  \c  go  among  these,  because  Chrisl 


116 


MATTHEW. 


[A.  D.  3*3 


6  But  go  (1  rather  to  the  losi, 
sheep  c  of  the  house  of  Israel. 

7  And ,  as  ye  go,  preach,  say- 
ing, f  The  kingdom  of  heaven 
is  at  hand 


d  Ac.13.46      6  Ps.119.176   Is.53.6.  Je.50.6,17.  Eze. 
34.5,6,S.     1  Pe.2.25.    /c.3.2 ;  4.17.  Lll.3.2  ;   10.9. 


hold  a  peculiar  relation  to  the  Jews 
through  Abraham,  and  He  would  first 
proclaim  to  them  the  Gospel  salva- 
tion, and  own  them  as  a  peculiar 
and  favourite  people,  in  keeping  with 
the  Old  Testament  prophecies  and 
promises.  The  Gospel  was  preached 
to  the  Gentiles  alter  His  resurrection, 
and  Peter  had  a  vision  to  authorize 
him  as  the  Apostle  to  the  Gentiles. 
But  Peter's  greater  distinction  was  his 
acknowledgment  of  Christ.  He  was 
called  a  stone  (Cephas  and  Peter  are 
words  which  mean  a  stone),  and 
m  this  ground  of  Christ  preached 
to  Jews  and  Gentiles,  the  Christian 
Church  in  all  nations  was  to  be  erected. 

G.  The  House  of  Israel.  It  was  by 
virtnie  of  a  household  covenant  made 
with  the  family  of  Abraham,  and  ex- 
tended to  Jacob,  that  this  people  of  the 
Jews  were  taken  as  the  Lord's.  Ja- 
cob was  afterward  called  Israel,  in 
keeping  with  his  family  covenant, 
which  was  then  repeated  to  him.  And 
so  his  descendants  were  called  the 
house  of  Israel.  They  were  sheep  of 
this  fold,  but  lost  and  scattered  sheep. 
The  Jewish  Church,  though  taken 
into  covenant  with  God,  had  become 
est  rayed.  Yet  even  in  such  case,  He 
would  have  them  treated  with  espe- 
cial favour,  and  honoured  with  sig- 
nal privilege  tor  the  lather's  sake. 
AlII  sinners  are  like  lost  sheep,  as  be- 
ing cared  fur  and  sought  after  by 
appointment  of  Christ.  But  such  of 
them  as  have  been  baptized  and  have 
come  into  this  outward  covenant  re- 
lation are  more  especially  like  the 
>ost  sheep  of  the  hou.-e  of  Israel. 

7.  The  kingdom  of  heaven.  This 
was  to  be  the  sum  of  their  preach- 
ing, to  call  attention  to  the  reign  of 
Christ  as  the  heavenly  kingdom — 
femwig—di'iin  ing  near  This  form  ot 


8  Heal  the  sick,  cleanse  the 
lepers,  raise  the  dead,  cast  ou* 
devils  :  e  freely  ye  have  recti v 
ed,  freely  give. 

9  l  Provide  h  neither  gold,  noi 
silver,  nor  brass,  in  your  purses 


g  Ac: 


lOr,  gel.    7*Lu.:>2.35.  lCor.9.7,&c. 


announcement  was  best  fitted  to  ar- 
rest the  notice  of  the  Jews,  and  to  ex- 
press the  advance  of  the  Gospel  reign 
The  term  "  at  hand"  is  used  in  the 
literal  sense  of  "  presently" — that  is, 
present  here,  nigh,  even  at  the  doors. 

8.  Heal  tlie  sick.  Such  is  the  be- 
nevolent design  of  Christ's  mission, 
and  by  this  visible  manifestation  in 
bodily  diseases  was  His  spiritual 
work  to  be  set  forth,  breaking  every 
yoke  (Isa.  61. 1).  They  could  do  these 
things  only  by  His  divine  power, 
committed  to  them,  but  needing  to 
be  exercised   by  Him  at  every  step, 

in  every  instance. tf  Lepers — were 

those  defiled  with  the  loathsome  dis- 
ease of  leprosy,  which  excluded  the 
poor  sufferers  from  society,  as  cere- 
monially unclean  and  dreadful,  and 
which  nothing  but  the  power  of  God 
could  cleanse.  These  miracles  they 
were  to  work  in  the  name  of  Christ, 
not  in  their  own  name,  nor  in  any 

other. IT  Freely  give.     They  were 

to  dispense  these  benefits  as  free 
gifts.  So  they  had  received  theiL. 
— and  so,  in  their  healing  acts,  they 
were  to  set  forth  the  free  bounty  of 
God.  Simon  Magus  thought  the  gift 
of  God.  in  working  such  wonders, 
could  be  bought  and  sold  fcr  money 
and  though  he  was  baptized,  he  was 
denounced  lor  this.  Maintenance, 
but  not  money-making,  by  the  Gos- 
pel, was  allowed  (1  Cor.  9.  14).  The 
exorcists  wrought  only  for  money. 

9.  Provide  (margin,  get  nei/he; 
fyc.).  They  were  not  to  carry  any 
store  for  themselves.  Their  journey 
was  not  to  be  long,  and  the  ofliee 
work  was  to  support  itself.  Though 
they  were  to  dispense  gratuitously,  yet 
thev  were  to  look  tor  maintenance 
from  their  work,and  to  cast  themselves 
upon  the  people. IT  In  your  purses. 


A.  D.  32. 


CHAPTER  X. 


117 


10  Nor  scrip  for  your  journey, 
neither  two  coats,  neither  shoes, 
nor  yet l  staves  :  for  >  the  work- 
man is  wortiiy  of  his  meat. 

1 1  And  into  whatsoever  city  or 
town  ye  shall  enter,  inquire  who 
in  it  is  worthy  ;  and  there  abide 
till  ye  go  thence. 

12  And  when  ye  come  into  an 
house,  salute  it. 

1  A  staff,    i  Lu.l0.7,&c. 

They  were  not  to  go  as  other  travel- 
lers, with  a  supply  of  money  in  their 
girdle  or  belt. 

10.  Scrip.  Knapsack  for  provi- 
sions.  li  Shoes  were  here  forbidden. 

In  Mark  it  is  said,  Be  shod  with  san- 
dals. They  were  not  to  make  any 
special  preparation,    nor   take  spare 

clothing. !I   Staves     (margin,     a 

staff).  Mark  says,  they  might  have 
nothing  but  "  a  staff  only,"  for  the 
journey.  They  were  not  to  provide 
staves,  though  they  might  take  one. 
The  whole  idea  is,  that  they  should 
not  make  the  common  provision  of 
travellers,  in  view  of  a  journey,  nor 
take  any  thing  extra  ;  but  they  should 
rather  go  empty,  and  look  for  the  re- 
ward of  their  work.  Their  business 
was  mainly  spiritual,  they  must  feel 
it  to  be  so,  and  under  the  God  of 
Providence,  the  work  should  sup- 
port itself.  The  people  would  be 
bound  to  supply  them  with  necessi- 
ties, and  they  should  make  this  claim 
upon  them  as  they  went.  And  He 
that  sent  them  would  furnish  them, 
if  nane  others  did.  Christ's  minis- 
ters have  no  right  to  be  secular. 
Christ  commands  His  servants  to 
come  to  Him  empty  rather  than  full. 

11.  War  thy.  Well  disposed  toward 
their  doctrine  and  work — such  as 
should  be  ready  to  receive  them  and 
their  doctrine,  as  is  explained  by  the 
next  verse — those  to  whom  they  might 
hopefully  preach  the  Gospel,  as  be- 
ing leady  to  entertain  them  and  their 
message.  They  were  to  inquire,  and 
such  an  one  as  was  "  of  good  report" 
in  things  per  aining  to  the  kingdom, 


13  And  if  1  e  house  be  worthy, 
let  your  peace  come  upon  it  ; 
but  if  it  be  not  worthy,  let  you! 
peace  return  J  to  you. 

14  And  whosoever  shall  not  re- 
ceive you,  nor  hear  your  words 
when  ye  depart  out  of  that  house 
or  city,  shake  k  off  the  dust  of 
your  feet. 

15  Verily  I  say  unto  you,  i  It 

j  Ps.35.13.  k  Ne.5.13.  Ac.13.51 ;  18.6.    I  C.  11.22,24 


they  were  to  se.ect  as  their  host,  and 
abide  with  him.  Staying  in  on^ 
house,  they  would  better  be  found, 
and  could  more  easily  despatch  their 
work.  Here  it  was  hinted  that  they 
were  not  to  make  long  stay  in  any  one 
place.  The  reception  of  the  gospel 
message  is  our  only  worthiness  with 
God  Christ  is  jealous  of  the  treat- 
ment which  His  ministers  receive. 

12.  Salute  it — the  house.  Pay 
your  address  to  the  family  as  ambassa- 
dors  of  Christ,  and  thus  ascertain 
what  reception  you  shall  meet  with. 

13.  Let  your  peace.  The  common 
mode  of  saluting  was  the  simple 
word  "  Peace"  which  denotes  one's 
good  wishes.  May  peace  and  prosper- 
ity attend  you  !  If  the  house  be  fa- 
vourably disposed,  let  your  peace 
come  upon  it — that  is,  labour  to  biess 
them  according  to  the  full  import  of 
your  salutation,  and  they  shall  in- 
deed be  blessed.  But  if  they  should 
be  found  unfavourable  to  you  and  to 
your  message,  withdraw  your  saluta 
lion — leave  the  house — and  your  bles- 
sing or  pronouncing  of  peace  upon 
them  shall  return  to  you  again:  they 
shall  not  be  blessed  (Luke  10.  6). 
A  cup  of  cold  water  given  in  the 
name  of  a  disciple  shall  not  lose  its 
reward. 

14.  Shake  off  the  dust.  This  act 
was  understood,  like  the  washing  of 
the  han  is  by  Pilate,  as  signifying  in- 
nocence of  the  crime.  Accordingly 
it  is  a  bf  gging  to  have  no  part  or  lot 
in-  the  punishment.  The  guilt  is 
metaphorically  regarded  as  aclherii  g 
to  the  hands  of  feet   (see  1  Kings  £, 


)19 


MATTHEW. 


[A.  n.  32. 


fhall  be  more  tolerable  for  the 
land  of  Sodom  and  Gomonah 
in  the  day  of  judgment  than  for 
that  city. 

16  °i\  Behold,  I  send  you  forth 
as  sheep  in  the  midst  of  wolves  : 

5),  as  the  next  verse  shows.  So  in 
Mark  6.  11,  it  is  expressed,  <:  For  a 
testimony  against  tkeni."  Your  doom 
be  on  yourselves;  and  let  not  even  the 
least  dust  of  your  sin  and  condem- 
nation attach  to  us  !  Such  an  act 
would  be  most  expressive,  as  testify- 
ing the  reprobation  of  the  Apostles. 
They  actually  did  this.  Acts  13.  51  ; 
18.  6.  Many  there  are  now,  who  re- 
fuse to  receive  or  hear  the  Gospel. 
From  such,  the  ministers  of  Christ 
can  at  last  only  turn  away,  and  dis- 
claim any  portion  with  them.  Per 
the  punishment  will  be  so  complete, 
that  it  would  seem  to  reach  even  the 
ttust  trodden  by  such  transgressors. 
"  Have  no  fellowship  with  them," 
"  Seeing  ye  put  it  from  you,  and 
judge  yourselves  unworthy  of  ever- 
lasting life,  lo,  we  turn  to  the  Gen- 
tiles."" Acts  13.  46,  51.  "  They  shook 
off  the  dust  of  their  feet  against  them." 
15.  Sodom  and  Gomorrah  were 
the  chief  of  those  cities  of  the  plain 
which  were  destroyed  lv  fire  raining 
down  from  the  Lord  out  of  heaven. 
Gen.  19.  24,  25.  They  were  along 
the  south-east  border  of  Palestine, 
and  their  site  is  now  covered  by  the 
Dead  Sea.  Their  punishment,  though 
they  were  so  wicked  as  to  be  cut  off 
so  terribly  from  the  earth,  will  be 
more  tolerable  at  the  day  of  final  judg- 
ment— that  is,  more  easily  endured, 
comparatively — than  that  of  such  as  J 
"  obey  not  the  Gospel !"  And  the 
reason  is,  that  these  neglect  and  re- 
ject so  great  salvation,  and  sin 
against  this  greater  light.  For  if  the 
word  spoken  by  angels  was  steadfast, 
how  shall  ye  escape  1  (Heb.  2.  2.) 

16.  These  words  are  spoken  more 
generally  of  their  apostle.ship,  not 
merely  ol  the  particular  expedition 
on  which  they  were  at  this  time  sent 
out,  which  should  be  of  short  dura- 
tion. The  ministers  of  Christ  amongst 


be  ye  therefore  m  wise  as  ser- 
pents, and  '  harmless  n  as  doves. 
17  But  beware  °  of  men  ;  for  p 
they  will  deliver  you  up  to  the 

?»Ro.  16.19.    £p.5.15.      1  Or,  simple,     n  Ph  2 
'5.    oPh.3.2.    pc.  24.9.    Ma:-.  13.9. 

their  enemies  are  compared  to  sheep 
defenceless  in  the  midst  of  wolves — 
i.  e.,  the  fierce  and  ravenous  toes  that 
should  prowl  about  their  path,  and 
seek  to  devour  them.  Such  were  the 
false  prophets;  "Inwardly  they  are 
ravening  wulves.  '  ch.  7.  15.  Satan 
is  termed  a  roaring  lion.  Wicked 
men  that  are  enemies  of  Christ's 
ministers,  are  here  termed  wolves. 
The  reference  is  to  the  persecutions  that 
they  should  afterward  endure.  (So  in 
Matt.  24.  the  language  is  first  con- 
cerning things  near,  ar  d  then  concern- 
ing things  remote.)  Therefore  they 
should  require  at  once  to  be  prr- 
dent  and  discerning,  while  they  should 
be  gentle  and  meek.  This  wisdom 
qualified  by  the  harmlessness,  is  wis- 
dom to  do  good  and  not  evil.  (Sc 
David  toward  Saul.)  Christians  are, 
like  sheep  of  the  fold,  defenceless, 
and  like  them  they  should  look  to  the 
good  shepherd.  Christ  was  led  as  a 
lamb  to  the  slaughter,  and  as  a  sheep 
before  her  shearers  was  dumb,  so 
He  opened  not  His  mouth ;  and  yet 
He  was  wisdom  itself.  Proverbs. 
The  word  rendered  "  harmless"  here, 
is  the  same  in  Rom.  16.  19,  "simple — 
concerning  evil."  Its  leading  sense  is, 
inoffensive.  It  occurs  but  three  times  in 
the  New  Testament.  Serpents  are 
called  wise,  because  they  have  always 
been  the  symbols  of  wisdom.  Be  full 
of  keen  and  cautious  discernment. 
The  Egyptians  expressed  their  idea 
of  wisdom  by  the  figure  of  a  serpen*. 
Christians  are  not  to  abjure  true  wis- 
dom, but  to  cultivate  it  and  pray  for 
it.  Christian  ministers  are  to  have  a 
wisdom  as  remarkable  as  that  of  se* 
pents,  only  from  God,  and  for  good. 

17.  Beware.  Take  good  care.  Be 
cautious  of  the  men.  Here  they  were 
to  show  their  wisdom  in  dealing  with 
those  who  are  like  wolves.  They 
were  to  expect  such  enemies,  not  to 


A.  D  32  J 


IHAPTER  X. 


119 


councils,  'ind  they  will  scourge  <J 
you  in  their  synagogues  ; 

18  And  r  ye  shall  be  brought 
before  governors  and  kings  for 
my  sake,  for  a  testimony  against 
them  and  the  Gentiles. 

19  But  •  when  they  deliver  you 
up,  take  no  thought  how  or  what 
ye  shall  speak ;  for  it  shall  be 

<7  Ac.5.40.  2Cor.ll.24.  r  A«.24  &  25.  *  Mar.13. 
11.  Lu.12.11;  21.14,15. 


avoid  them,  nor  invite  their  attack. 
The  caution  is  explained  more  lull)' 
in  vss.  19,  23,  &c. IT  To  the  coun- 
cils. To  the  Sanhedrim  for  trial,  where 

the  high  priests  m^t. ^Synagogues, 

where  the  people  also  assembled. 

18.  Governors.  See  Acts  4.  5-30; 
5.  17-33;  12.  1-4;  18.  12;  23.  33; 
25.  6,  10;  26.  1,  28,  30.  Paul  before 
Nero  (2  Tim.  4.  16)  fulfilled  this 
forewarning.  It  was  for  the  sake  of 
Christ,  because  it  was'on  account  of 
Christ's  doctrine  and  cause  that  they 
were  thus  treated.  It  would  be  for  a 
testimony  against  these  magistrates 
and  the  Gentiles,  by  preaching  to  them 
the  claims  of  Christ,  and  making  the 
gospel  known  to  them,  that  they 
might  be  without  excuse,  that  their 
unbelief  might  be  rebuked,  and  that 
the  judgment  of  God  against  them 
might  be  vindicated.  So  the  gospel 
is  to  be  preached  to  all  nations,  "for 
a  testimony "  before  the  end  come. 
See  the  same  phrase  where  the  leper 
was  to  offer  the  gift  that  Moses  com- 
manded for  a  testimony  unto  them. 
ch.  8.  4.  Though  this  prediction  by 
Christ  was  so  plain,  and  though  the 
results  so  clearly  proved  His  fo;e- 
knowledge,  nothing  hindered  the  apos- 
tles from  going  forward.  He  who 
foreknew  future  events,  could  fore- 
ordain their  deliverance  ;  hence  Ihey 
received  their  persecutions  with  calm- 
Dess  and  trust  in  God,  and  rather  re- 
joiced that  they  were  counted  worthy  to 
tuffr.r  shame  for  His  name.    Acts  5.  41. 

19.  Take' no  thought — have  no  anx- 
iety. So  the  term  occurs  in  Matt. 
6   25.  sue  note      Thev  would  natu- 


given   you  in  that  same  hour 
what  ye  shall  speak. 

20  For  it  is  not  ye  that  speak, 
but  the  Spirit  of  your  Father 
which  speaketh  in  you. 

21  And  the  brother  shall  de- 
liver up   the  brother  to  death, 
and  the  father  the  child  :  and  the 
children   shall   rise   up    again 
their  parents,  and  cause  them 
be  put  to  death. 


rally  have  great  terror  in  coming  be- 
fore kings,  as  to  how  and  what  they 
should  speak,  lest  they  should  be  un- 
able to  vindicate  themselves  and  the 
truth,  in  such  an  embarrassing  condi- 
tion. They  were  to  feel  most  per- 
fectly at  ease  on  this  point ;  for  at  the 
instant,  they  should  have  words  put 
into  their  mouths  from  God.  This 
would  be  a  most  complete  relief. 

20.  The  Spirit  oj  your  Father.  A 
double  consolation.  It  should  not  de- 
pend upon  their  ability  of  speech, 
their  rhetoric  or  discourse,  but  it 
should  be  a  question  of  the  Holy 
Ghost's  ability.  And  this  was  the 
Spirit  of  their  Fattier,  working  in 
them  and  speaking  in  them.  For  it 
was  He  who  should  give  illumination 
and  power  of  discourse  suited  to  the 
case.  This  was  not  to  encourage  in- 
dolence in  attainment  of  knowledge, 
or  any  requisite  qualifications,  but 
to  fortify  their  faith  in  God  for  all  the 
possible  trials  of  their  case. 

21.  Persecution  should  be  so  violent 
as  to  break  through  all  the  ties  of 
kindred.  The  opposition  to  Christ 
would  be  so  great  as  to  destroy  all 
those  natural  affections  in  families, 
which  are  the  strongest   on  earth. 

22.  They  are  here  further  encour- 
aged against  all  their  fears,  by  the 
assurance  that  the  res ult  should  be 
most  happy.  Their  salvation  should 
depend  on  G  id,  who  here  beforehand 
certifies  them  of  the  issue.  They 
who  should -endure  should  be  saved. 
They  had  only  to  hold  out  in  this  con- 
fidence, and  they  should  see  it  oorae 
io  pass  as  H« .promised. 


120 


MATTHEW. 


[A.  l>  H2 


22  And  ye  shall  be  hated  of 
all  men  for  my  name's  sake  ; 
but  t  he  that  endureth  to  the  end 
shall  be  saved. 

23  But  when  they  persecute 
you  in  this  city  flee  u  ye  into  an- 
other :  for  verily  I  say  unto  you, 
Ye  shall  not l  have  gone  over  the 
cities  of  Israel  till  the  Son  of 
man  be  come. 

24  The  v  disciple  is  not  above 

?De.l2.l2,l3.  Re.  2.10  u  Ac.8.1.  1  Or.  end,  or, 
finish,    v  Lu.6.40.  Jno.13.16;  15.20. 

23.  It  should  nut  be  their  object  to 
avoid  persecution  by  fleeing  from  the 
reach  of  it,  nor  were  they  to  run 
needlessly  into  it,  nor  to  lie  down 
and  die  under  it  when  they  could 
serve  the  Master  more.  It  should 
be  their  object  to  do  others  good. 
They  were  to  flee  into  another  city, 
not  in  order  to  escape  all  trial,  but  in 
order  to  labour  in  another  place  with 
better  success.  The  plan  and  pros- 
pect contemplated  their  being  driven 
by  persecution  through  the  cities  of 
Israel.  So  Acts  8.  4,  "  They  that 
were  scattered  abroad,  went  every 
where  preaching  the  word."  Christ 
here  gave  them  encouragement  of  a 
speedy  coming  of  His,  belbre  they 
should  have  gone  through  this  itine- 
rating work.  He  refers  here  to  the 
Transfiguration,  in  which  He  pur- 
posed to  reveal  Himself  by  a  upecial 
manifestation,  that  should  be  most 
important  in  the  history  of  their 
work.  The  apostles  owned  this  to  be 
a  special  coming  of  Christ  when  they 
asked,  why  say  the  Scribes  that  Elias 
must  first  come  1  They  fell  on  their 
faces  when  they  saw  His  glory,  and 
heard  Him  announced  as  Christ  from 
heaven.  Peter  refers  to  it  as  "  the 
power  and  coming  of  our  Lord  Jesus 
Christ,"  that  he  saw  with  the  rest  on 
the  holy  mount,  when  they  were  eye- 
witnesses of  His  majesty.  This 
pros;  ect  was  given  here  of  a  spe- 
cial manifestation,  speedily,  which 
should  satisfy  them  of  His  author- 
ity and  glory,  and  should  be  a  great 
ctep  in  the   prosecution   of  His   re- 


his  masters  „oi  the  servant tbove 
his  lord. 

25  It  is  enough  for  the  disciple 
that  he  be  as  his  master,  and  the 
servant  as  his  lord.  If*  they 
have  called  the  master  of  the 
house  l  Beelzebub,  how  much 
more  shall  they  call  them  of  his 
household? 

26  Fear  them  not  therefore  j 
for   there    is  nothing  x  covered 

?0Jno.8.48.  1  Beelzebul.  X  Mar.4.22.  Lu  12.2.3 
ICor.4.5. 


deeming  work  (ch.  17.  2  Peter  1. 
17). 

24,  25.  They  were  to  be  satisfied 
with  the  severities  of  their  lot,  when 
they  remembered  the  greater  severi- 
ties of  His,  and  considered  that  they 
could  not  expect  better  treatment 
than  He.  The  servant  i3  not  above  # 
his  lord.  If  He  endured  privation, 
and  went  through  drudgery  in  the 
cause,  though  He  was  the  Master, 
what  better  lot  could  be  expected  for 
the  servants?  They  should  ask  no 
better-  or  easier  condition  than  they 
saw  Him  have.  This  was  good 
enough  for  them.  A  family  circle  is 
usually  called  by  the  same  name; 
and  if  they  have  called  me,  the  Mas- 
ter of  the  house,  "  Beelzebub,'''  in  de- 
rision and  scandal,  how  much  more 
shall  they  call  them  of  His  House- 
hold by  "like  abusive  epithets';  (see 
ch.  9.  34;  12.24.  Mark  3.  22.  Luke 
11.  15.  John  8.48.)    See  Jude,  vs.  15. 

"  Hard  speeches.'" *,l  Beelzebub  (see 

2  Kings  1.2)  was  chief  of  the  false 
gods  of  the  Philistines,  and  was  wor- 
shipped by  the  inhabitants  of  Ekron. 
The  name  signifies  (from  Baal,  god; 
and  zebub.  fiij)  the  god  of  Mies — hav- 
ing power  over  all  noxious  insects. 
This  was  as  much  as  to  say,  the 
'  god  of  idolatry."  The  worst  devi. 
was  lord  of  idols  in  their  view.  This 
alluded  to  the  false  worship  which  they 
accused  Him  of  setting  up  In  claiming 
to  be  God  (see  Lierktfoot,  vol.  II..  pp. 
185,  196).  See  2  Ki.  1.3.  i:  Is  it  not  be- 
cause there  is  not  a  God  in  Israel,  that 
ye  go  to  inquire  o<  Baat-ze^ub,"'  ,&c, 


A.  D.  32] 


CHAPTER  X. 


121 


that  shall  not  be  revealed  ;  and 
hid,  that  shall  not  be  known. 

27  What  I  tell  you  in  darkness, 
that  speak  ye  in  light :  and  what 
ye  hear  in  the  ear,  that  preach 
ye  upon  the  house-tops. 

2S  And  y  fear  not  them  which 
kill  the  body,  but  are  not  able  to 
kill  the  soul :  but  rather  fear  him 

y  Is.8.12,13;  51.7,12.   lPe.3.14. 

2G.  Fear  them  not  therefore.  A  rea- 
son given  for  their  courage  and  con- 
fidence is  the  coming  development: 
they  should  see  greater  things  than 
these.  Their  Master  should  yet  ap- 
pear to  them  in  His  glory,  and  their 
enemies,  and  His,  should  be  put  to 
shame.  And  a  final  day  is  coming, 
wheu  the  truth  shall  come  to  light, 
and  things  shall  be  called  by  their 
true  names.  Never  fear,  for  truth 
will  prevail. 

27.  Therefore  speak  out  the  words 
of  your  great  Teacher  and  Master. 
He  taught  them  privately,  as  twelve 
scholars  or  private  pupils.  They 
were  to  teach  these  things  most  pub- 
licly, in  all  the  world,  without  con- 
cealment, disguise,  or  fear.  There 
were  many  reasons  why  Christ  could 
not  come  out  openly  as  the  Messiah  at 
first.  Men  would  have  prevented  His 
work,  or  set  Him  up  as  a  temporal 
king,  or  charged  Him  with  treason 
against  the  State.  Therefore,  He 
would  not  have  those  whom  He  cured 
tell  of  Him;  nor  would  He  have  the 
transfiguration  told  of  till  after  the 
resurrection,  when  it  should  be  better 
understood,  believed,  and  appreciated. 
Both  Christ  and  His  apostles  were 
compelled  at  first  to  speak  priva*°ly 
and  in  a  whisper,  for  fear  of  ihe 
Jews,  aiu  from  the  weakness  and 
peril  of  the  cause.  But  they  were 
thus  to  gc  abroad  to  their  great  pub- 
lic work,  and  to  speak  boldly  and 
openly  in  the  face  of  persecution. 

28.  They  were  here  emboldened 
against  the  fear  of  death  itself.  This 
they  should  have  to  meet.  But  what 
is  this  1 — the  body.  Offence  against 
God  is  the  only  proper  ground  of  fear, 

11 


I  which  is  ab  e  to   destroy  both 
soul  and  body  in  hell. 

29  Are  not  two  sparrows  sold 
for  a  l  farthing  ?  and  one  of  them 
shall  not  fall  on  the  ground  with 
out  your  Father. 

30  But r  the  very  hairs  of  youi 
head  are  all  numbered. 

1  In  value,  half-penny  farthing,  a  ICtn  part  or 
the  Roman  penny,  c.  18.28.    z  Ac.  27.34. 

for  thereby  both  soul  and  body  art-  t- 
posed  to  eternal  death.  Note:  This 
proves  that  the  wicked  shall  be  sent 
to  hell,  and  their  bodies  shall  be 
raised  from  the  grave  to  suffer  forever 
with  their  souls.     Psalm  9.  17. 

29.  In  Luke  we  have  it  that  the 
disciples  were  charged  not  only  not 
to  fear  men  who  were  but  dust,  but  to 
fear  and  honour  Him  who  has  power 
over  body  and  soul.  "  Yea,  I  say 
unto  you,  fear  Him"  (Luke  12.  5). 
And  the  verses  here  seem  to  follow 
naturally  from  that  sentiment.  The 
protection  of  our  life  is  in  the  hands 
of  God,  who  has  body  and  soul  in 
His  power.  And  seeing  even  wicked 
men  who  would  destroy  us.  are  under 
His  overruling  providence,  we  ought 
not  to  fear  them  as  though  they  could 
do  any  thing  without  His  consent. 
So  we  also  are  objects  of  Divine 
care. 1  Sparrows.  These  are  insig- 
nificant birds,  and  so  unimportant  thai 
two  of  them  are  sold  tor  a  farthing; 
and  yet  God's  providence  is  so  exten- 
sive, so  minute  and  particular,  that 
even  one  of  them  shall  sot  fall  on 
the  ground,  without  God  being  there, 
allowing  it,  and  ordering  it.  and  ar- 
ranging that  it  should  be  one  and  not 

another  of  thern  that  shoUvd  fall. 

IT  Your  Father.  This  God  is  your 
Father.  And  if  God  gives  to  them  such 
care,  shall  He  not  much  more  care  for 
you  who  are  of  so  much  more  value  1 

30.  The  very  hairs — the  least  things 
that  belong  to  you.  This  is  prover- 
bial language,  expressing  the  most 
minute  and  trivial  interest  connected 
with  any  one.  The  very  hairs  of 
your  head,  for  which  you  care  so  lit- 
tle, and  which  you  never  preund  tu 


122 


MATTHEW. 


[A.  D.  32 


31  Fear  ye  not  therefore  ;  ye 
are  of  more  value  than  many 
sparrows. 

32  Whosoever  therefore  shall 
confess  me  before  men,  him* 
xvill  I  confess  also  before  my 
Father  which  is  in  heaven. 

33  But b  whosoever  shall  deny 
me  before  men,  him  will  I  also 
deny  before  my  Fathe  which  is 
in  heaven. 

a  Re. 3.5.    b  2TL2.12. 


count,  are  all  numbered.  God's  provi- 
dence is  so  particular  that  it  reaches 
to  every  creature — even  to  a  sparrow 
or  a  worm,  and  to  the  very  separate 
hairs  of  the  head,  and  to  every  thing 
belonging  to  and  concerning  all  His 
creatures,  and  all  their  actions. 

31.  Fear  ye  owl  therefore.  This  re- 
fers back  to  vss.  26"  and  28.  Tne  soul's 
value,  as  shown  in  the  priceless  work 
of  Christ,  is  our  encouragement. 

32,  33.  Such  a  bold,  unshaken  con- 
fidence in  Christ,  as  one  is  ready  to 
declare  openly  before  men,  however 
they  oppose,  is  demanded.  This  is 
the  spirit  needed  tor  the  work  :  trust- 
ing Christ  for  every  thing,  and  un- 
dauntedly boasting  Him  before  the 
world.  There  must  be  an  open,  earnest 
espousing  of  Christ,  cleaving  to  Him, 
living  upon  Him — a  public  confession 
of  Elis  name  in  the  act,  and  of  His  all- 
snfhciency  in  the  life.  Such  as  make 
Christ  their  boast  win  be  openly  ac- 
knowledged by  Him  as  His  children 
in  the  day  of  judgment.  This  word 
rendered  confess,  is  the  same  word  else- 
where rendered  profess  (I  Tim.  6.  12). 
A  profession  of  religion  is  a  profes- 
sion not  of  our  extra  piety,  nor  ol  our 
worthiness,  nor  of  our  being  able  to 
stand  alone,  but  a  profession  of  Christ. 
It  confesses  our  unworthiness  and  in- 
sufficiency, and  also  His  merit  and 
sufficiency.  It  is  confessing  or  owning 
that  Christ  is  our  hope  and  our  all. 
It  professes  a  determination  to  fol- 
low Him  as  disciples,. and  to  look  to 
Him  alone  for  salvation.  This  is  to 
\te  uoup  before  men — publicly  in  the 


34  Think  not  that  I  am  come 
to  send  peace  on  earth  :  c  I  came 
not  to  send  peace,  but  a  sword. 

35  For  I  am  come  to  set  a  man 
at  variance  d  against  his  father, 
and  the  daughter  against  her 
mother,  and  the  daughter-in- 
law  against  her  mother-in-law. 

36  And  e  a  man's  foes  shall  be 
they  of  his  own  household. 

C  Lu.  12.49,53.    dMi.7.5,6.    e  Ps.41.9. 


church,  by  uniting  with  this  separate 
body  and  coming  out  from  the  world. 
It  is  to  be  done  in  all  the  life,  by  wit- 
nessing for  Christ  before  gainsayers 
and  beholders.  Christ  will  own  all 
such  as  His,  and  profess  to  them  that 
He  has  known  them,  and  profess  to 
the  world  that  these  are  His  brethren 
and  chosen ;  while  such  as  deny 
Him,  or  are  ashamed  of  Him — refu- 
sing to  confess  Him  before  men,  and 
practically  having  no  connexion  with 
Him  in  His  Church  or  His  cau.se— 
shall  be  denied  and  disowned  by 
Him  at  the  judgment. 

34,  35,  36.  Think  not,  &c.  Though 
the  gospel  message  is  peace,  yet  it  in- 
troduces collision.  Christ's  ministers 
are  not  to  expect  worldly  ease  or  ad- 
vantage. They  must  not  look  tbi 
peace  and  harmony  with  best  friends 
in  serving  Christ.  There  would  be 
severe  and  cruel  opposition.  The 
tendency  of  Christ's  doctrines  and 
service,  would  be  to  make  breaches 
even  in  families,  because  He  in- 
troduced into  a  world  of  sin  an  op- 
posite element  (see  Mark  7.  G) ;  and 
like  water  upon  fire,  it  would  create 
strife.  This  was  not  His  object,  to 
make  family  discords,  but  it  should 
be  the  effect  ol  His  work ;  therefore 
they  must  not  expect  easy  times  in 
His  service.  The  gospel  has  pro- 
duced such  results  always  and  every 
where.  Christ's  brethren  and  sis'.ers 
believed  not,  and  were  offended  ir 
Him. IT  A  sword.  Luke  reals  di- 
vision foh.  12.  52).  This  is  the  iiiea. 
strife  would  ensue  where  some  pro- 


A.  D.  32.J 


CHAPTER  X. 


123 


37  He  r  that  loveth  father  or 
mother  more  than  me  is  not 
worthy  of  me  :  and  he  that  lov- 
eth son  or  daughter  more  than 
me,  is  nr>t  worthy  of  me. 

38  And  he  that  taketh  not  his 
cross,  and  followeth  after  me,  is 
not  worthy  of  me. 

/Lu.14.26. 


fessed  Him  ;  hatred  would  be  the  con- 
sequence, and  separation.  Christ 
warns  them,  therefore,  that  they  must, 
be  prepared,  even  for  such  painful 
sacrifice  as  that  of  dearest  friends. 

37.  If  we  love  any  other  more  than 
Christ,  though  it  be  father  or  mother, 
then  He  has  no  claims  upon  us  but 
such  as  are  subordinate  to  theirs,  and 
can  expect  nothing  from  us,  except  in 
a  secondary  way.  We  could,  in  such 
case,  do  nothing  for  Him  without 
their  consent,  and  could  not  follow 
Him  without  first  paying  the  last  at- 
tentions to  them — seeing,  them  dead 
and  buried  first  (ch.  8.  21).  But  all 
His  claims  upon  us  are  for  our  su- 
preme love;  and  if  He  receives  not 
this  He  receives  nothing  that  He 
Claims.  Such  as  love  any  being  or 
thing  more  than  Him  are  not  worthy 
vf  Him.  They  are  not  such  as  He  calls 
tor.  nor  such  as  His  cause  demands, 
and  they  cannot  be  His  disciples,  nor 
should  they  be  considered  such. 

38.  Since  the  world  is  so  full  of  op- 
position to  Christ's  cause,  as  He  had 
just  said,  and  since  such  strifes  and 
persecutions  are  to  be  met.  every  mau 
will  have  trials  to  endure,  and  suffer- 
ings to  undergo  for  the  Master.  This 
burden  is  here  called  his  cross,  in 
which  language  Christ  alludes  to  His 
own  cross  which  already  He  bore  in 
secret  -a  load  of  trials  and  reproaches 
and  sufferings.  He  that  taketh  not 
freely  the  load  of  worldly  condemna- 
tions and  penalty  that  is  laid  upon 
him  for  Christ — he  that  declines  duty 
because  of  what  it  costs — he  that 
serve.?  Christ  only  so  far  as  his  con- 
venience and  ease  wil,  allow,  is  not 
wcrthv  of  Him.     vho    "endures  the 


39  Hes  that  flndeth  his  life, 
shall  lose  it  :  and  he  that  loseth 
his  life  for  my  sake,  shall  find  it. 

40  II  He  h  that  receiveth  you, 
receiveth  me  ;  and  he  that  re- 
ceiveth me  leceiveth  him  that 
sent  me. 

41  He  i  that   receiveth  a  pro- 
s'C.16.25.     he.  18.5;  25.40,45.     Jno.  12.44.      i  IK. 

17.10.   Hs.6.10. 


cross "  for  sinners  "  despising  the 
shame."  Luke  here  brings  in  a  par- 
agraph, about  building  a  tower  and 
counting  the  cost ;  for  every  one  who 
professes  Christ  should  count  the  cost, 
and  this  is  what  Christ  here  urges. 
The  cross  hints  here  of  His  death. 

39.  Here  is  a  general  declaration 
on  this  whole  subject  of  self-denial. 
He  that  looks  after  his  life,  consulting 
only  his  comfort,  his  profit,  his  living, 
shall  be  disappointed  and  lose  the 
highest  style  of  living  and  its  highest 
j\.ys.  Luke  reads,  he  that  saveth  his 
lite,  i.  e.,  spareth  it  and  seeketh  it  as 
the  highest  interest,  shall  fail  in  his 
attempt.  The  selfish  man  shall  not 
be  happy,  shall  not  half  live,  stint- 
ing himself  and  making  his  own  life 
miserable  to  hoard  up  the  means  of 
living.  The  man  always  bent  upon 
keep1'"?'  his  health  shall  often  lose  his 
health  uy  uls  vain  devices.  So  he  who 
looks  out  for  himself  supremely,  loves 
himself,  and  trusts  himself  rather  than 
God,  shall  fail  of  his  life,  especially 
of  that  which  is  eternal.  While  he 
that  loseth  (or  is  willing  to  lose,  see  ch. 
16.  25)  his  life  for  my  sake- -willing 
to  take  up  his  cross  and  go  through 
trials  and  perils  from  supreme  devo- 
tion to  me — shall  find  his  life.  He 
shall  find  out  the  true  life,  and  the 
salvation  of  his  soul.  What  a  terri- 
ble loss  is  it  for  a  man  to  gain  the 
whole  world,  if  one  could  do  it,  and 
lose  his  own  soul  or  be  castaway  (ch. 
16.  26).  The  idea  heie  is,  he  that  saveth 
himself  shall  lose  himself  or  be  lost, 
while  he  that  loseth  himself  for 
Christ's  sake  shall  be  saved. 

40-42.  Here  Christ  shows  them  the 
high    claim    which  they  fhall  h;iTo 


124 


MATTHEW. 


JA   D.  31 


phe.  in  the  name  of  a  prophet, 
shall  receive  a  prophet's  reward  ; 
and  lie  thatreceiveth  a  righteous 
man  in  the  name  of  a  righteofis 
man,  shall  receive  a  righteous 
man'c  reward. 

42  And  whosoever  shall  give 
to  drink  unto  one  of  these  little 
ones  a  cup  of  cold  water  only 
in  the  name  of  a  disciple,  verily 


on  the  hospitality  of  a  wicked  world. 
This  is  for  their  encouragement.  He 
is  with  them  alway,  even  unto  tne  end 
of  the  world.  He  held  himself  identi- 
fied with  his  true  followers.  They 
in  Him  and  He  in  them — hence  they 
were  to  go  out  with  this  feeling  of 
identity  with  the  Master.  Whoso  re- 
ceived them,  did  thereby  receive  Hi  in 
(see  ch.  25.  40).  This  alludes  to  the 
reception  spoken  of  (ch.  10.  13),  re- 
ceiving their  persons  and  messages 
with  favour.  These  words  also  seem 
to  have  been  spoken  as  a  passport  giv- 
en them  by  Christ  to  embolden  them 
in  presenting  themselves  and  their 
messages,  and  to  comfort  them  when 
cast  out.  This  related  to  all  the 
course  of  their  work. 

41.  In  the  name  of  a  prophet.  That 
is,  because  he  is  a  prophet — Irom  this 
motive.  The  principle  was  first  stated, 
that  Christ  was  to  be  treated  in  them, 
for  they  were  one  with  Him.  Now  the 
principle  is  laid  down  that  the  sin- 
cere reception  of  a  prophet  or  a  right- 
eous man — a  religious  teacher  or 
a  private  Christian — from  love  to 
Christ  and  the  cause,  will  secure 
a  share  in  the  reward  of  such  pro- 
phet or  righteous  man  ;  for  thus  an 
interest  can  be  shown,  making  com- 
mon cause  with  them  in  their  trials, 
and  such  shall  have  a  portion  with 
them  in  their  recompense  above.  So 
important  is  the  good  treatment  of 
Christ's  cause,  that  often  it  shows  true 
piety  most  manifestly,  and  is  a  to- 
ken of  the  genuine  part  which  such 
nave  ,m  the  inheritance  of  the  saints. 

42.  Kindness  and  hospitality  to  the 
Servants  of  Christ,  and  liberality  to 


1  fcay  unto  you,  he  shall  in  no 
wise  lose  hs  reward. 

CHAPTER  XL 

AND  it  came  to  pass,  when 
Jesus  had  made  an  end  of 
commanding  his  twelve  disci- 
ples, he  departed  thence,  to 
teach  and  to  preach  in  their  ci- 
ties. 

2  Now a  when  John 

a  Lu.7.18,fec. 

the  cause  of  Christ,  and  cordial  sym- 
pathy with  the  church  of  Christ  in  all 
its  operations  and  wants,  are  here 
commended,  and  the  principle  is  such 
that  whoever  does  the  l^ast  out  of  af- 
fection for  the  cause,  shall  be  amply 
rewarded.  Whoever  gives  a  cup 
of  cold  water  to  one  of  these  disciples 
(or  little  ones)  in  the  name,  or  for  the 
sake  of  a  disciple,  and  because  of  his 
being  a  disciple,  he  honours  Christ  in 
the  Christian  whom  he  helps,  and  he 
shall   in    no  wise    lose    his    reward . 

(Matt.    25). TT     These    Utile  ones. 

would  be  easily  understood  as  refer- 
ring to  the  disciples,  because  the  term 
among  the  Jews  for  Master  was 
Rabbi,  which  was  from  a  word  mean- 
ing Great. 

CHAPTER  XI. 

1.  He  departed  thence.  The  Third 
circuit  in  Galilee  is  here  announced. 
But  there  are  three  chapters  of  back 
events  which  come  in  here  as  a  pa- 
renthesis, after  which  this  circuit  will 
be  detailed  (ch.  14.  {)  63).  The  twelve 
had  previously  been  chosen,  before 
the  Sermon  on  the  Mount  was  deliv 
ered.  They  were  now  instructed  and 
sent  forth  in  Galilee;  and  from  this 
point  Christ  departed  "  to  teach  and 
to  preach  in  their  cities" — that  is,  in 
the  cities  of  Galilee.  He  did  not  go 
into  Judea  as  yet.  Here  the  Evan- 
gelist Matthew  introduces backevents. 
which  occupy  chapters  11.  12.  13; 
these  belong  to  His  31st  year. 

[()  44.  John  the  Baptist  :in  prison 
se\ds  disciples  to  Jesus.]-  -  Galilee 
—  Capernaum  ? 

Mutt.        I  Mark.       I     Luke.         I    Jolin. 

11.2-19  I  I  7.  18-35  I 


A   D.  31. 


CHAPTER   XI. 


125 


had    heaid    in    the    prison    the  j  those  things   which  ye   do  hear 
works  of  Christ,  he  sent  two  of 
his  disciples, 

3  And  said  unto  him,  Art  thou 
lie  that  should  come,  or  do  we 
look  for  another  ? 

4  Jesus  answered  and  said  unto 
them,  Go  and  shew  John  again 


This  is  not  to  be  read  as  directly 
following  upon  the  former  chapter  of 
events.  Here,  previous  doings  are 
recited.  Soon  alter  the  Sermon  on 
the  Mount,  and  the  healing  of  the 
Centurion's  servant,  and  raising  the 
widow's  son.  John  the  Baptist  sent  this 
message.  In  Luke  we  learn  that  as 
John's  disciples  told  hi  in  of  those 
miracles,  he  sent  messengers  to 
Christ.  John  was  first  put  in  prison 
just  before  our  Lord  began  His 
work,  and  came  from  Nazareth.  Matt. 
4.  12,  to  preach,  17.  He  had  been 
put  in  prison  by  Herod  for  faith- 
fully denouncing,  as  unlawful  and 
shameful,  his  marrying  his  brother 
Philip's  wife.  Josephus  relates  that 
he  was  imprisoned  in  the  castle  of 
Machaerus  in  the  south  part  of  Perea, 
the  region  east  of  the  Jordan. 

3.  Art  Thou  He  that  should  come? 
John  knew  of  Christ  enough  to  serve 
him  in  ordinary  circumstances.  But 
now  he  had  been  detained  for  some 
time  in  a  gloomy  prison,  and  could 
not  see  or  know  all  that  was  going 
on.  He  had  evidently  heard  of  His 
wondrous  works,  but  he  doubtless  ex- 
pected, from  the  prophecy  of  Mala- 
chi.  a  somewhat  different  manifesta- 
tion, especially  a  more  immediate  oc- 
currence of  the  blessing  and  punish- 
ment promised.  So  his  misgivings 
were  only  superficial  and  such  as  did 
but  require  this  explanation  of  the 
woid  and  works.  Besides,  he  would 
send  his  disciples  to  Christ  as  he 
before  pointed  two  of  them  to  Him. — 
(John  1.  3(5).  He  was  sent  to  herald 
Christ,  and  now  as  his  public  work 
was  done,  he  would  direct  his  disci- 
ples to   Him    whom    he   announced. 

HI  He    that    should    come.       Thi* 

11* 


and  see  : 

5  The  blind  receive  their  sight, 
and  the  lame  walk,  the  lepers 
are  cleansed,  and  the  deaf  hear, 
the  dead  are  raised  up,  and  the 
poor  have  the  gospel  preached 
to  them. 

6  And  blessed  is  he,  whosoev- 

refers  directly  to  Malachi's  prophecy, 
by  which  John  was  naturally  guided  ; 
as  it  was  there  that  he  was  promised 
as  the  E lias,  in  connexion  with  Christ 
the  one  that  should  come.  Mai.  3.  the 
language  occurs  :  "  The  Lord  whom 
ye  seek  shall  suddenly  come."  Be- 
hold He  shall  come.  "  The  day  of 
His  comims,"  &c  And  John's  lan- 
guage refers  to  these  prophecies.  He 
inquires  for  Him  that  was  promised, 
it'  Christ  were  truly  He.  Christ  was 
expected  by  the  Jews  because  He  was 

predicted  in  their  Scriptures. IT  Q> 

do  we  look  for  another? — that  is,  to  an- 
swer the  prophet's  description  of  the 
one  that  was  to  come. 

4.  Go  and  tell  John  again.  From 
Luke  we  learn  that  at  thai  same  hour, 
Christ  cured  many  of  diseases  and 
plagues,  &c.T  giving  John's  messen- 
gers a  specimen,  and  this  only  reply 
to  their  inquiry.  He  answered  in 
language  that  would  explain  itself, 
and  must  be  understood  by  those  fa- 
miliar with  the  prophet's  speaking  ol 
the  Messiah. 

5.  He  appealed  to  His  miracles 
wrought  in  their  presence,  for  a  com- 
plete attestation  of  His  Messiahsbip. 
A  miracle  is  an  exertion  of  Divine 
power,  and  therelore  is  the  plainest, 
highest  proof  that  can  be  given 
These  things  also  had  been  predicted 
by  Isaiah,  ch.  35.  42,  and  61.  66,  and 
29.  18,  19,  and  they  could  see  that 
they  were  now  fulfilled  in  Him. 

6.  Here  Christ  shows  that  though 
tkis  is  good  and  sufficient  ground  foi 
believing  in  Him,  yet  in  His  person 
and  doctrine,  there  would  be  things 
ai  wnich  the  natural  heart  might  take 

j  offence  (o"  stumble).     The  proofs  He 
|  brings  are  n)t  such  as  \j  compe    lh« 


I2f> 


MATTHEW. 


a.  r.».  a?., 


er  shall  1  nt  be    fFended  h  in  me. 

7  li  And,  as  they  departed,  Je- 
sus began  to  say  unto  the  mul- 
titude concerning  John,  What c 
went  ye  out  into  the  wilderness 
to  see?  a  reed  shaken  with  the 
d  wind  ? 

8  But  what  went  ye  out  for  to 
see  ?  a  man  clothed  in  soft  rai- 
ment ?  Behold,   they  that  wear 

b  14.8.14,15.  1  Co.  1.22,23.  lPc.2.8.  C  Lu.7.24-30. 
i  Eph.4.14.  Ja.1.6. 


belief  of  men,  and  some,  after  begin- 
ning with  Him  might  break  off. 
Therefore  he  adds,  Blessed  is  he 
who  shall  not  be  offended  in  me.  His 
hiiuiVe  life  was  likely  to  offend  the 
proud,  because  they  would  think  it 
mean,  and  vulgar,  and  beggared,  and 
offcast,  and  unfit  for  their  associa- 
tion. His  death  offends  the  proud, 
because  it  was  ignominious  and  ac- 
cursed. And  in  the  doctrines  which 
He  (aught,  there  is  so  much  that  is 
abasing  to  men — as,  the  utter  helpless- 
ness of  fallen  nature  and  the  entire 
dependence  on  Christ's  work  for  sal- 
vation, and  the  distinguishing  grace 
in  our  renewal — that  they  are  likely 
to  be  offended  in  Him.  It  was  so  with 
the  young  ruler,  the  people  of  Naza- 
reth and  the  Pharisees.  Persons 
show  that  they  are  ashamed  of  Christ 
by  refusing  to  acknowledge  Him  be- 
fore men,  even  when  they  are  per- 
suaded of  His  claims. 

7.  Christ  takes  this  opportunity 
of  giving  testimony  to  John,  as  John 
had  testified  of  Elim.  Their  work 
was  a  joint  one.  but  John  was  to  de- 
crease, while  lie  was  to  increase. 
He  would  have  the  multitude  rightly 
understand  John's  mission  and  char- 
acter, that  they  might  rightly  under- 
stand His.  Here,  then,  He  teJls  who 
and  what  John  was.  In  ch.  3.  5,  we 
read  that  Jerusalem,  and  all  Judea, 
and  all  the  region  round  about  Jon- 
dan,  went  out  to  John  in  the  wilder- 
ness.  11 A  reed.     A  flag  that  grows 

around  the  Jordan.  The  character 
which  is  represented  by  a  reed  shaken 
i~ttkihe -ctndjis  alight  Jickle character. 


soft    clothing    are     in     kings 
houses. 

9  But  what  went  ye  out  for  tc 
see  ?  a  prophet  ?  yea,  I  say  unto 
you,  and  more  than  a  prophet 

10  For  this  is  he  of  whom  it  ise 
written,  Behold,  I  send  my  mes- 
senger before  thy  face,  which 
shall  prepare  thy  way  before 
thee. 

e  Is.40.3.  Mal.3.1.  Lu.1.76. 


"  carried  about  with  every  wind  of 
doctrine,"  and  of  favour.  They  scarce- 
ly knew  what  manner  of  person  they 
went  out  in  a  vain  curiosity  to  see. 
But  Christ  assures  them,  that  John 
was  a  firm,  substantial  character. 
He  showed  his  firmness  by  testifying 
of  Christ  before  He  had  come,  and 
maintaining  his  own  inferiority  to 
Christ,  among  so  many  temptations 
to  exalt  himself. 

8.  Soft  raiment.  They  could  not 
have  expected  to  see  one  different 
from  what  this  work  of  John  requir- 
ed. JNo  soft  clothing  would  have 
been  appropriate  for  him.  And  if 
they  understood  his  work  as  a  preach- 
er of  repentance,  they  would  have 
understood  the  rough  clothing.  He 
was  dressed  in  a  raiment  of  camel's 
hair,  and  a  leathern  girdle  around 
his  waist — dressed  for  the  wilderness, 
and  for  his  work — not  for  king's 
houses;  and  his  preaching  was  that  of 
repentance,  not  of  ease  and  sell-secu- 
rity.    See  Luke  7.  25. 

9.  A  prophet.  This  name  applied 
not  only  to  those  who  predicted  future 
events,  but  to  such  as  gave  religious 
instructions.  The  people  thought 
John  to  be  a  prophet  (ch.  14.  5  ).  Bui 
Christ  declares  that  he  was  more  than 
an  ordinary  prophet,  since  he  was 
His  immediate  herald  and  personal 
forerunner — "  much  more."  Luke  7.  "26. 

10.  In  Mai.  3.  1,  this  had  been 
written  of  John,  that  he  was  to  be  the 
messevgerof  Christ,  before  whon?  John 
was  sent.  This  passage  is  the  sub- 
stance cf  the  prophet's  langi3ge,  aud 
Christ  nere  shows  that  John  had  tho 


A  0.31.] 


CHAPTER  XI. 


12-3 


11  Verily,  I  say  anto  you, 
among  '  them  tl  at  are  born  of 
wjmen  there  hath  not  risen  a 
greater  than  John  the  Baptist : 
notwithstanding,  die  that  is  least 
in  the  kingdom  of  heaven  is 
greater  than  he. 

12  And  from  the  days  of  John 
the  Baptist  until  now  the  king- 

/Jno.5.35.    g  Jno.l.  15,27;  3.30. 


honour  of  its  applying  to  him.  Ac- 
cordingly, the  Gospel  by  Mark  opens 
with  direct  reference  to  this  prophecy. 

11.  John  was  greater  than  other 
prophets,  because  to  him  it  was  given 
to  stand  personally  related  to  Christ 
as  His  forerunner — to  prepare  His 
way — to  baptize  Him,  to  testify  of 
Him,  and  to  point  to  Him  as  the  Lamb 

which  the  law  required. IT  He  that 

is  least — or  less,  interior.  He  that  is 
of  inferior  standing  to  him  in  the 
Christian  church  is  greater  than  He. 
The  Christian  economy  is  so  much 
in  advance  of  that  under  which  John 
lived  and  acted,  that  he  who  is  of 
comparatively  low  rank  among  the 
teachers  here,  is  greater  than  John. 
He  has  a  more  advanced  position, 
and  teaches,  not  merely  the  Messiah 
come,  bvdChrist  crucified  (1  Cor.  1.23). 
Behold  the  dignity  and  excellency  of  a 
Sabbath  School  teacher.  Any  office  of 
leaching  Gospel  truth  is  honourable. 

12.  From  ike  days.  All  about  this 
time  of  John's  preaching  and  Christ's, 
the  Christian  economy  had  begun  to 
excite  general  interest,  and  to  create 
an  extensive  zeal  for  obtaining  its 
privilegrs. IT  The  kingdom  of  hea- 
ven. The  new  dispensation  now 
preached,  in  which  Christ's  kingdom 

was   to    be    established   openly. 

IT  Sufferelh  violence — as  though  it  were 
attacked.  The  people  were  so  zeal- 
Cms  and  earnest ;  and  this  would  goto 
show  John's  superior  position  above 
oilier  prophets,  and  an  ordiE:  ry  Chris- 
tian teacher's  pre-eminence  over  John. 

^T  T/ie   violent.     Those    w.io   are 

earnest,    and  who  strive  to  get  pos- 
session   of   its    bles 
Luke  J 3.  24;  16.  16. 


dom  of  heaven  l  suffereth  vio- 
lence, and  the  violent  take  h  it 
by  force. 

13  For  all  the  prophets  and 
the  law  prophesied  until  John. 

14  And  if  ye  will  receive  it, 
this  is  Elias,  which  ■  was  for  to 
come. 


1  Or,  is  solten  by  force,  and  they  that  i 
men,  taktlt,  &c.    h  Lu.16.16.  Ep.6. 11-13.    i  MdL 
4.5.  C.  17.12. 


13.  For  all  the  prophets  and  the  iicw. 
"  The  Law"  was  that  part  of  the  Old 
Testament  included  in  the  five  books 
of  Moses.  "  The  Prophets"  comprised 
the  rest,  excepting  "  the  Psalms." 
Sometimes,  as  here,  the  Law  ana  the 
Prophets  is  a  phrase  taken  for  the  Ola 
Testament  Scriptures.  The  Old  Tes- 
tament preaching  continued  until 
John's  time,  since  which  the  gospel 
had  been  proclaimed.  John  was  him- 
self a  herald  of  Christ,  and  so  came 
properly  under  the  Old  Testament. 
John's  character  and  rank  are  under- 
stood only  by  considering  his  rela'ion 
to  this  new  economy.  In  him  all  the 
Old  Testament  prophesying  closed. 
Since  his  time  was  the  New.  Al  the 
same  time,  this  responsibility  must  be 
weighed,  in  reference  to  this  altered 
state  of  things.  In  Luke  16.  16,  this 
sentiment  is  introduced  to  rebuke  the 
Pharisees,  who  clung  to  the  Jewish 
ritual  after  the  gospel  was  openly  pro- 
claimed.  IT  lJrophesied — taught  of 

Christ.     "  The  testimony  of  Jesus  is 
the  spirit  of  prophecy"  (Rev.  19.  10). 

14.  And  if  ye  mill  receive  it.  Our 
Lord  now  plainly  declares  to  them 
that  John  was  no  other  than  the  per- 
son predicted  by  the  last  of  their  old 
prophets  under  the  name  of  Elias. 
His  coming  is  foretold  in  Mai.  4.  5. 
They  were  familiar  with  this  prophe- 
cy, but  they  had  not  recognized  or 
received  John  the  Baptist  as  he  that 
was  to  come  under  this  name.  They 
had  done  unto  him  whatsoever  they 
listed  (eh.  17.  12).  As  in  reference  to 
Christ,  they  had  net  known  Him. 
John  was  not  Elias,  risen  from  the 
dead.      When   they   asked  him,  Art 

i  thou  Elias  1  he  answered,   No ;  bui 


*88 


MATTHEW. 


[A.D.  31C 


15  He  )  that  hath  ears  to  hear, 
let  him  hear. 

16  But k  whcreunti)  shall  I  li- 
ken this  generation  ?  It  is  like 
unto  children  sitting  in  the  mar- 
kets, and  calling  unto  their  fel- 
lows, 

17  And  saying,  We  have  piped 

j  Re.2.7  &c.     k  Lu.7.31. 

he  was  come  in  the  spirit  and  power 
of  Elias  (Luke  1.  17;  or  Elijah.  In 
declaring  10  them  this  truth,  He  says  : 
"If  ye  will  receive  it,"  meaning  that 
He  knew  how  they  would  dispute 
John's  being  the  Elias,  as  they  dis- 
puted Himself  being  the  Messiah. 
They  expected  that  Elias  himself 
would  peisonally  reappear  in  the  flesh. 
He  meant  Dy  this  to  show  how  it  was 
a  matter  to  be  believed  by  them — how 
it  belonged  to  their  disposition,  either 
to  believe  or  not,  and  if  they  would 
not  believe  it  nor  receive  it,  it  would 
be  their  own  fault. 

15.  He  that  hath  ears.  This  is  a 
phrase  used  where  a  truth  is  conveyed 
which  is  not  naturally  understood, 
requiring  a  spiritual  penetration  and 
disposition  to  receive  it.  It  calls 
special  attention  as  to  something  not 
apparent  at  first  view,  and  requiring 
more  deep  examination.  It  is  also 
used  to  signify  that  the  truth  is  of 
general  application.  It  is  spoken  to 
us  as  well  as  unto  them.  We  must 
hear  with  deep  attention,  and  apply 
all  our  faculties  to  the  message  re- 
ceived. 

16.  This  generation — this  people; 
alluding,  as  we  learn  from  Luke  7. 
30,  to  the  Pharisees  and  lawyers,  who 
persisted  in  finding  fault,  whether 
with  John  or  with  Christ,  always 
having  some  ground  of  complaint. 
"  All  the  people  and  the  publicans,"  it 
is  said,  "justified  God'"  (instead  of  find- 
ing fault  with  these  declarations); 
while  this  other  class,  the  proud  op- 
posers  of  Christ,  rejected  the  counsel 
of  God  against  themselves.  They 
could  not.  bear  tc  think  that  John  was 
the  Elias  that  was  to  come,  because 
he  wa*  to  come  as  a  reprover  and 


unto  you,  and  ye  have  not 
danced  ;  we  have  mourned  unto 
you,  and  ye  have  not  lamented. 

18  For  John  came  neither  eat- 
ing nor  drinking  ;  and  they  say, 
J  He  hath  a  devil. 

19  The  Son  of  man  came  eat- 
ing m  and   drinking :  and    they 

l  C.10.25.  Jno.7.20.     mc.9.10.  Jn.2.2. 

threatener  of  the  curse  upon  their  na- 
tion. So  that  that  generation  or  these 
opposers  of  that  day,  were  like  chil- 
dren at  play,  and  they  treated  all  these 
grave  matters  as  child's  play.  Allu- 
sion is  here  made  to  the  custom  of 
children    to    assemble    for  sport    in 

public   places. IT  Markets — places 

of  public  gathering,  in  cities  and  large 
towns. 

17.  Piping  and  dancing  were  com- 
mon at  festivals  (Luke  15.  25),  and 
mourning  and  lamenting  in  compa- 
nies were  common  at  funerals  (ch. 
9.  *23).  "  Neither  the  gay  nor  the  grave 
suits  you.  Both  have  been  tried,  and 
you  are  still  displeased.     Neither  and 

nothing  satisfies." Tf  Piped.  Piping 

or  playing  on  a  wind  instrument,  as 
a  shepherd's  pipe,  was  the  signal  for 
a  dance,  and  the  rest  of  the  company 
were  expected  so  to  respond;  hence 
the  complaint,  that  they  had  not  done 
their  part.  Or  if  it  were  a  mourning 
play,  the  custom  was  to  set  up  a  wail, 
and  the  others  would  join  the  lamen- 
tation. 

13.  John  had  come  in  the  manner 
of  an  ascetic,  neither  eating  no-r  «'?  ink- 
ing, but  fasting,  or  living  on  coarsest 
food  in  the  wilderness.  And  ye  say, 
he  hath  a  devil ;  that  is,  is  possessed 
by  the  evil  one,  like  the  common  de- 
moniacs of  that  time.  It  seemed 
strange,  and  they  called  him  a  luna- 
tic— possessed. 

19.  The  Son  of  man.  Christ  came 
in  the  opposite  manner,  eating  and 
drinking  as  other  men,  and  still  you 
find  fault — you  make  this  a  g-ound 
of  complaint.  You  say,  Behold  a 
man  gluttonous,  fond  of  high  living, 
and  a  winc-bitber  (or,  wtnt-druikei-), 
one  who  is  fond  o  wine  and  given  19 


A.  I).  31. 


CHAPTER  XL 


129 


say,  Behold  a  man  gluttonous, 
and  a  wine-bibber,  a  friend  of 
publicans  "  and  sinners.  But  ° 
Wisdom  is  justified  of  her  chil- 
dren. 

20  Then  p  began  he  to  upbraid 
the  cities  wherein  most  of  his 
mighty  works  were  done,  be- 
cause they  repented  not : 

21  Woe  unto  thee,  Chorazin  ! 

n  Lu.15.2;  19.7.  0  Ps. 92.5,6.  Pr.  17.24.  p  Lu. 
10  13,  &c. 


•«rink.  They  misrepresented  Him, 
because  they  hated  His  doctrines  and 
claims. IT  But  Wisdom.  The  pro- 
verb means  that  the  truth  will  always 
have  followers,  who  will  vindicate  it 
in  their  doctrine  and  lives.  Christ 
was  the  wisdom  of  God — called  Wis- 
dom in  the  Proverbs.  All  the  chil- 
dren of  wisdom,  that  is,  the  truly  wise, 
justify  the  doctrine  of  Christ.  They 
vindicate  it  in  their  words,  and  in 
their  lives.  See  Luke  7.  29  ;  where 
observe,  it  was  the  people  and  the 
publicans  justifying  God,  while  the 
Pharisees  and  lawyers  rejected  the 
counsel  of  God  against  themselves,  that 
drew  from  Christ  these  foregoing 
remarks. 

[(j  45.  Reflections  of  Jesus  on  ap- 
pealing TO  HlS  MIGHTY  WORKS.] — Ca- 

pernaum. 

Mart.         I   Mark.       I   Luke.       I    John. 
11.  20-30   I  I  I 

20.  21.  Our  Lord  was  led  now  to 
upbraid — that  is,  to  censure,  and  re- 
buke, and  condemn  the  treatment  He 

had  commonly  received. IT  '  Wo.' 

This  is  opposed  to  '  Blessed.' — Most 
of  our  Lord's  mighty  works  were 
done  in  the  cities  round  the  sea  of 
Galilee,  Chorazin  and  Bethsaida. 
The  site  of  these  towns  was  not  far 
from  Capernaum.  Bethsaida  was 
ihe  ci'y  of  Andrew,  and  Philip,  and 

reter.    John    1.    44. IT   Tare    and 

Sidon.  These  were  important  and 
well-known  cities  of  ancient  time,  on 
the  Mediterranean,  celebrated  for 
tlrdr  commercr    and    magnificence. 


woe  Unto  thee,  iBe.hsaida  !  for 
if  tht  mighty  works  which  were 
done  in  you  had  been  done  in 
Tyre  and  Sidon,  they  would 
have  repented  long  ago  in  sack- 
cloth and  ashes. 

22  But  I  say  unto  you,  'It 
shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day  of  judg- 
ment, than  for  you. 

23  And     thou,     Capernaum, 

q  Jno.12.21.    r  c.10.15. 


but  destroyed  in  accordance  with 
prophecy,  lor  their  wickedness.  Ezek. 
26.  28.  Isa.  23.  Their  remarka- 
ble overthrow  by  the  evident  hand 
of  God,  became  notorious  and  pro. 
verbial. ff  They  would  hojve  repent- 
ed. (See  ch.  2i.  31.)  This  language 
is  to  show  that  the  wickedness  of 
these  cities  in  the  time  of  Christ,  was 
greater  than  that  of  the  worst  cities 
of  old.  Though  those  cities  were 
notoriously  corrupt,  they  were  igno- 
rant of  God,  and  it  could  fairly  be 
said,  from  the  facts,  that  they  would 
not  have  so  despised  these  mighty 
works  of  Christ.  They  had  not  sin- 
ned  against  such  displays  of  Divine 
power  and  grace.  Nineveh  repented 
at  the  preaching  and  prophecy  of  Jo- 
nah, and  it  was  allowable  to  infer  that 
such  miracles  as  had  been  wrought 
in   these  cities  would  have  led  these 

to  repentance. IT  Sackcloth,  was  a 

coarse  sacking,  worn  as  a  sign  of 
grief  with  ashes  thrown  on  the  head, 
to  complete  the  expression  of  wo  and 
mourning.  These  were  the  well- 
known  badges  of  desolation  and  dis- 
tress, and  to  repent  in  "  sackcloth  and 
ashes" — "  silling  in"  them,  says  Luke 
— means  to  repent  most  deeply  and 
bitterly,  with  all  self-abasement. 

22.  More  tolerable,  (ch.  10.  15,) 
where  this  was  said  of  those  who  re- 
ject Christ's  ministers.  The  doom  of 
those  ancient  cities  will  be  lighter 
and  more  endurable,  because  they 
had  shown  less  obstinacy,  and  ha*J 
not  abused  such  privileges.  Those 
who,  at  this  day,  enjoy  religious  in- 


130 


MATTHEW. 


[A.  I>  31. 


which  ■  ail  exalted  unto  heaven, 
shalt  be  brought  down  to  hell  : 
for  if  the  mighty  works  which 
have  been  done  in  thee  had  been 
done  in  Sodom,  it  would  have 
remained  until  this  day. 

24  But  I  say  unto  you,  That  t 
i;  shall  be  more  tolerable  for  th*» 
land  of  Sodom  in  the  day  of 
judgment  than  for  thee. 

25  1[  At  u  that  time  Jesus  an- 
swered and  said,  I  thank  thee, 
O  Father,  Lord  of  heaven   and 

s   Is.  14. 13-15.    La.2.1.     /   ver.24.     ti    Lu.10.21, 


structions,  and  hear  the  gospel  preach- 
ed, and  pass  through  scenes  of  grea/. 
solemnity,  without  embracing  Christ 
resemble  these  cities.  The  children 
of  pious  parents,  who  have  been  bap- 
tized, and  have  Sabbath  schools, 
and  despise  their  privileges,  must 
meet   a    more   dreadful    doom   than 

the  heathen. IT  Thou   Capernaum. 

In  this  city  Christ  had  tarried  much, 
and  performed  some  of  His  mighti- 
est works.  It  was  eminently  favour- 
ed by  His  presence  and  power.  In 
this  sense,  it  was  exalted  to  heaven. 
that  is,  it  had  the  highest  privileges. 
The  wo  pronounced  here  is,  that  it 
shall  meet  the  very  opposite  doom. 
As  it  had  enjoyed  more,  and  abused 
more,  so  it  should  suffer  more.  It  should 
lose  its  privileges — Christ  would  with- 
draw from  it.  It  should  become 
as  desolate  as  it  had  been  prosperous 
in  temporal  things,  and  its  sinful  pop- 
ulation should  perish  eternally. 

25.  I  thank  thee.  I  confess,  or  pro- 
fess. Bengel.  Christ  began  to  up- 
braid these  cities,  because  of  the 
Pharisees,  and  lawyers,  or  scribes, 
tvho  rejected  the  doctrines  He  taught 
about  John  the  Baptist  and  Himself. 
They  were  proud  of  their  own  wis- 
dom, and  rejected  the  counsel  or 
wisdom  of  God.  Christ  here  glori- 
fies the  Father  for  this  display  of 
sovereignty.  He  saw  that  these 
things  wre  hid  from  those  who  bcast- 
ed  to  be  wise  and  prudent,  and  He 


eu'ib.  because  thou  hast  hid 
these  things  from  the  wise  and 
prudent,  and  hast  revealed  them 
unto  babes/ 

26  Even  so,  Father  :  for  so  it 
seemed  good  in  thy  sight. 

27  All  w  things  are  delivered 
nnto  me  of  my  Father  :  and  no 
man  knoweth  the  Son  but  the 
Father  ;  neither  *  knoweth  any 
man  the  Father,  save  the  Son, 
and  he  to  whomsoever  the  Son 
will  reveal  him. 


V  Ps.8.2.  Je.1.7,8.  lCor.t.27. 
2-2.  Jno.3.35;  17.2.  lCor.15.27. 
5.20. 


W  c  28.18.    Lll.IO 
x  Jno.1.18.    Uno 


recognizes  and  approves  the  ways  of 
the  Father  with  men,  that  having  hid 
these  things  from  such,  He  had  re- 
vealed them  unto  babes,  that  is,  to 
those  "  Utile  children" — the  convert- 
ed, humbled  disciples  ("  little  ones" 
ch.  10.  42),  of  whom  is  the  kingdom 
of  heaven,     (comp.  vs.  27.) 

26.  Even  so.  This  is  the  language 
of  hearty  concurrence  in  the  Father's 
will,  and  the  reason  given  is  merely 
this :  that  such  was  the  will  of  the 
Father.  Luke  has  these  words  also 
at  the  return  of  the  seventy.  This  is  a 
temper  of  implicit  and  cheerful  confi« 
dence,  which  we  may  all  imitate. 
"  Thy  will  be  done."  God  is  glorious 
in  His  sovereignty.  That  gospel 
truth  which  the  wise  reject,  babes  in 
Christ  can  understand — "Born,  no 
of  blocd,  r.or  of  the  wil.1  of  the  flesh, 
nor  cf  the  will  of  man,  but  of  God/' 
In  all  our  times  of  darkness,  we  are 
to  trust  in  God  as  in  one  who  knows 
We  are  to  submit  our  own  wisdom  to 
His,  and  be  resigned,  even  when  we 
are  afflicted,  because  so  it  secvis  good 
in  His  sight.     See  Luke  10.  21. 

27.  All  things.  He  had  just  ad- 
dressed the  Father  as  Lord  of  heaven 
and  earth,  and  as  having  sovereign 
control  over  all  men.  Now,  He  pre- 
sents His  own  mediatorial  relations. 
Though  God  is  a  sovereign,  yet  God 
in  Christ  is  a  Saviour.  Though 
these  differences  among  men  are  pre- 
destinated, vet  Christ  is  the  way.  and 


A.  D.  31  I 


CHAPTER  X! 


131 


aZec.9  9.     6Je.6.16.     s  Uno.5.3. 


2S  ^[  Come  'into  me  all  ye  that !  meek  and  lowly  a  in  heart :  and 
labour  >  and  are  heavy  laden,  b  ye  shall  find  rest  unto  your 
and  I  will  give  you  rest.  souls. 

29  Take  my  yoke  upon  yon,  30  For  my  yoke  is  easy, c  and 
and   learn  z   of  me  ;   for    I    am      ry  burden  is  light. 

y   Is  53.2,3.         Z    Ph.2.5-3.    lPe.2.2l. 

the  truih,  and  the  life.  So  He  at 
once  goes  on  to  state  the  plan  ol  sal- 
vation by  a  Redeemer.  The  only 
way  that  we  can  know  any  tiling  of 
God's  secret  purposes  of  grace,  is  to 
come  to  Christ  and  embrace  eternal 
lite  for  ourselves.  Thus,  as  elsewhere, 
He  connects  faith  with  the  concealed 
purposes  of  God.  "  All  that  the  Father 
givreth  me,  shall  come  to  me,"  &c.  We 
are  of  the  elect  unless  we  neglect  and 
reject  the  great  salvation.  Let  God 
have  all  the  glory  of  the  sinner's  sal- 
vation. He  maketh  men  to  differ. 
Christians  must  trace  their  conver- 
sion to  distinguishing  grace.  Let  all 
men  hear  the  gospel.  Behold  the 
only  plan  !  It  is  proclaimed  to  all. 
This  is  the  truth,  not  concealed  or  se- 
cret, but  revealed  to  us.  It  is  for 
Christ  and  not  for  us,  to  know  the 
Father — 'no  man  hath  seen  God,"  &c. 
He  has  control  of  all  things  as  Me- 
diator (ch.  28.  18).  All  power  is 
given  to  Him.  But  the  Father  is 
brought  down  to  us  in  Christ  (Colos. 
2.  9),  who  is  the  revea'er  of  the  God- 
he^-1,  We  must  k  ..a  of  Him.  He 
.^  nead  over  all  wings  to  the  church, 
y'et  no  being  .nows  the  Son  but  the 
Father.  He  had  just  shown  (vs.  25) 
how  the  Father  reveals  the  Son  to 
some,  and  not  to  others.  From  Him 
only  who  commanded  the  light  to 
shine  out  of  darkness,  can  we  get 
the  discovery  of  Christ.  Observe, 
Christ  is  one  with  the  Father.  Our 
condition  is  hopeless  unless  Christ  re- 
veal to  us  the  Father,  and  we  see  God 
in  Cfirist  reconciled.  We  are  bless- 
ed, as  having  such  things  revealed  to 
us  in  Christ,  beyond  kings  and  pro- 
phets of  old,  and  this  favour  is  inesti- 
mable: and  all  from  distinguishing 
grace. 

28    Now  He  accordingly  invites  to 

Himself  as  the  only  vsy.- IT  Come 

wUo  me.  Here  His  objectplainly  is,  not 


to  show  who  are  entitled  to  come  to 
Him,  but  who  are  invited,  that  thus  it 
may  appear  how  He  is  the  fit  re- 
sort even  of  the  most  helpless  and 
forlorn.  Not  the  boasting  Pharisees, 
not  John  himself  was  to  be  their  re- 
sort, but  He,  and  only  He. IF  All 

ye  that  labour.  There  was  a  class 
(Luke  7.29),  who  justified  God,  and 
received  His  counsel  (toward  them- 
selves), which  the  Pharisees  and  law- 
yers, or  scribes,  despised.  "  All  the 
people"  that  is,  the  common  mass, 
"  and  the  publicans"  were  of  this  feel- 
ing. Seeing  this  multitude  not  dis- 
posed to  cavil,  but  rather  to  receive 
the  truth,  and  fainting  with  weari 
ness  of  body  and  soul,  He  was 
mcved  with  compassion  toward  them, 
as  sheep  having  no  shepherd  (9.  3(>), 
and  these  He  addresses  here,  direct 
ing  them  to  Himself.  Those  who 
are  weary  and  heavy  laden  in  any 
such  sense,  who  are  tired  of  the  worltJ, 
and  of  false  teaching,  and  long  foi 
the  truth  :  they  who  have  consciences 
burdened  by  a  sense  of  sin,  and  are 
ready  to  hear  glad  tidings,  can  hear 
them  from  Him.  Only  to  such  can 
the  Gospel  be  glad  tidings  or  good 
news.     Onlv  to  such  can  it  give  rest. 

IT  Rest,  is  what  such  want,  and 

He  can  give  it  to  them  and  will.  It 
is  rest  to  the  soul  (vs.  29).  This  you 
shall  find  in  your  experience — the 
peace  tnat  flows  from  free  forgive- 
ness, and  a  sense  of  justification 
through  Christ.  So  that  in  Him — 
coming  to  Him — looking  to  Him — 
finding  Him — men  shall  have  rest. 

29.   Take  my  yoke.     This   is  added 

only  as  giving  a  further  glimpse  of 

His   plan    for    discipleship.      There 

must  be  subjection  of  the  understand- 

\  ing — "  Learn   of  me"      And  of  the 

heart — "  J  am  meek  and  lowly  in  heart.' 

j  This  must  not  be  overlooked.     None 

I  can  be  saved  by  Christ,  but  bv  itft* 


l : 


132 


MATTHEW. 


[A.  D  31 


CHAPTER   XII. 

AT  that  time*  Jesus  went  on 
ihe  sabbath  day  through  the 
corn  ;  and  his  disciples  were  an 
hungered,  and  began  to  pluck  b 
the  ears  of  corn,  and  to  eat. 

2  But  when  the  Pharisees  saw 
it,  they  said  unto  him,  Behold, 
thy   disciples   do   that  which  is 

a  Mar.2.23,&c.  Lu.6.1,&c.    b  De.23.25. 


plicitly  submitting  to  His  plan  of 
salvation.  Meekness  and  lowliness 
of  temper  are  the  great  characteris- 
tics of  discipleship.  We  must  be  con- 
tent to  follow  Him.  And  this  temper 
He  patterns  for  us  :  "  Not  my  will  but 
Thine  be  done."  And  with  this,  we 
shall  find  rest  to  our  souls.  This  is 
rest.  For  with  this  disposition,  His 
yoke  upon  the  feelings  is  easy — all 
His  restraints  are  pleasant  and  wel- 
come— and  His  burden  of  service  is 
light.  "  Wisdom's  ways  are  ways 
of  pleasantness  and  all  her  paths  are 
peace." 

CHAPTER  XII. 
w  §  37.   The  disciples  pluck  ears  of 

grain    os  the    sabbath.] — On   the 

way  to  Galilee. 

Matt.         |     Mark.         I       Luke.      I  John. 
12.    1-8    i  2.  23-28  I    6.  1-5    I 

1.  At  that  time.  Observe,  this  oc- 
curred far  back,  and  just  alter  the  call 
of  Matthew.  The  Jewish  sabbath  an- 
swered to  our  seventh  day  of  the  week. 
The  day  was  changed  alter  the  resur- 
rection of  Christ,  because  He  rose  from 
the  dead  on  the  first  day  of  the  week, 
and  rested  from  that  work,  and  bless- 
ed the  day  and  hallowed  it.  It  is 
our  duly  to  k^ep  this  sabbath  holy 
because  it  is  the  Christian  sabbath, 
commemorating  the  finished  work  of 
Christ  fcr  us  sinners,  and  an  ear- 
nest of  the  eternal  sabbath  in  hea- 
ves reserved  for  the  people  of  God. 
Luke  says  (6.  1),  that  this  was  Ike  sec- 
ond sflh'jalh  after  the  first,  literally  the 
second -first  sabbath,  it  was  known  by 
this  name,  from  the  festival  appoint- 
ments. The  passover  least  was  cel- 
ibraMvl  about  our  March  and  April. 


not  lawful  to  do  c  upon  the  sab- 
bath  day. 

3  But  he  said  \  nto  them,  Have 
ye  not  read  what  David  did,  d 
when  he  was  an  hungered,  and 
they  that  were  with  him  ; 

4  How  he  entered  into  the 
house  of  God,  and  did  eat  the 
shew-bread,  e    which     was    not 

C  Ex.31. 15.     d  lSa.'21.b.      e  Ex.25.30. 

On  the  second  day  of  the  paschal  week 
a  sheaf  of  barley  was  to  be  offered  up 
as  first  fruits  of  harvest,  and  from 
this  day,  which  was  a  day  of  rest — a 
sabbath — were  to  be  reckoned  seven 
weeks  to  pentecost  or  feast  of  weeks 
and  of  harvest.  The  second  sabbath 
after  the  first  was  the  second  in  this 
series,  next  after  the  first  or  beginning 

of  this  reckoning. IT  Com.     This 

is  a  general  term  for  grain,  and  here 
signifies  Barley,  most  probably,  which 
was  ripe  at  that  time,  and  which  they 
rubbed  in  their  hands  (Luke  6.  1)  to 
clear  it  of  chaff.  The  barley  harvest  in 
that  country  commenced  in  May,  and 
a  ripe  sheaf  of  this  grain  was  requir- 
ed to  be  offered  early  in  April. 

IT  An  hungered — hungry. 

2.  The  Pharisees  complained  of 
them  to  Christ  for  this — that  it  wa? 
unlawful  to  do  this  on  the  sabbath 
day,  as  though  it  was  a  violation  ot 
the  fourth  commandment — not  thai 
they  to,.k  the  grain  in  passing  through 
the  field,  for  this  was  allowed  (Dent, 
23.25) — but  for  not  treating  the  sab- 
bath with  becoming  sanctity. 

3.  4.  He  refers  them  to  a  precedent 
in  the  example  of  David  (1  Sam. 
21.  G).  The  house  of  God  was  then 
the  tabernacle.  The  shew -bread  was  in 
twelve  cakes  renewed  every  Sabbath, 
and  placed  in  ojxter  on  a  table  covered 
with  gold  (Lev.  24.  5-9).  This  brcao 
was  considered  holy,  and  not  allowed 
to  be  eaten,  except  by  the  priests 
(Ex.  25.  30).  When  David  fled  from 
Saul,  he  applied  to  ihe  high  priest 
Ahimeleeh  for  food,  and  could  obtain 
no  bread  but  this,  therefore  he  took  it. 
It  was  a  ease  of  necessity  which  over- 
ruled the  ceremonial  command,  Tkey 


/LD.31.1 


CHAPTER  XII. 


133 


lawful  for  him  to  eat,  neither 
for  thorn  which  were  with  him, 
but  onJy  f  for  the  priests? 

5  Or  have  ye  not  read  in  the 
law,  z  how  that  on  the  sabbath 
days  the  priests  in  the  temple  h 
profane  the  sabbath,  and  are 
blameless  ? 

6  But  I   say  unto  you,  that  in 

/  Ex.29.32,33.      g  Nu.28.9.      h  Jno.7.22,23. 

must  admit  David's  example,  and  a 
like  necessity  justified  the  disciples. 
The  sabbath'was  not  violated  in  case 
of  ■•  necessity  and  mercy"  (I  will  have 
mercy  amd  not  sacrifice).  Hosea  6.  6. 

5.  In,  the  law — of  Moses,  prescri- 
bing the  ceremonies  for  the  sabbath 
(Num.  28.  9,  10).  The  Pharisees  com- 
plained that  the  disciples  by  rubbing 
the  grain  in  their  hands  had  perform- 
ed labour  which  violated  the  sabbath. 
Christ  reminds  them  that  their  law 
even  prescribes  certain  labour  on  the 
Sabbath  for  the  priests,  which  if  done 
W  others  would  have  profaned  the 
vabbath.  They  were  to  kill  two 
lambs  on  the  sabbath — kindle  fires  to 
burn  them,  which  wasexpressly  forbid- 
den otherwise  (Exod.  35.  3),  &c,  and 
j^et  were  blameless.  So  that  circum- 
stances and  cases  must  be  considered. 

6.  Our  Lord  moreover  asserts  here 
His  own  authority  above  the  temple 
service  —  having  power  over  those 
laws  which  were  of  use  mostly  as  re- 
ferring to  Himself.  This  is  an  as- 
sertion of  His  supremacy  and  Divin- 
ity, and  a  hint  of  His  intent  to  abro- 
gate that  cumbersome  ritual  by  His 
own  coming.  And  if  the  temple  ser- 
vice would  excuse  the  priests'  work, 
much  more  would  His  service  excuse 
His  disciples'  work.  In  Mark  2. 
£7,  another  argument  is  mentioned. 
The  object  of  the  sabbath  must  be  con- 
sidered, as  it  was  made  for  the  sake 
of  man,  rather  than  man  for  its  sake. 
All  just  ideas  of  its  design  wculi 
3how  that  it  was  to  subserve  man's 
fue  advantage,  and  not  to  be  the 
means  of  his  destruction.  Works  of 
neeohsity  and  mercv  may  \e  done. 

is 


this   place  is  one  greater  >  than 
the  temple. 

7  But  if  yc  had  known  what 
this  meaneth,j  I  will  have  mercy, 
and  not  sacrifice,  ye  would  not 
have  condemned  the  guiltless. 

8  For  the  Son  of  man  is  Lord 
even  of  the  sabbath  day. 

9  1"  And  k  when  he  was 

i  2Ch.61S.  Mal.3.1.  c.23.17-21.  j  Hos.6.6- 
k  Mar.3.1,  &c.  Lu.64,&c. 


7.  This  passage  Christ  had  quoted 
before,  to  show  that  His  ceremonial 
requirements  must  not  stand  in  the 
way  of  the  weightier  matters  of  the 
law.  A  knowledge  of  the  meaning 
here,  would  have  prevented  their  con- 
demning the  guiltless,  because  it 
would  have  shown  them  the  substance 
of  His  requisitions — the  general  prin- 
ciple of  them,  and  their  consistency 
(I  Cor.  13.  1-3);  and  it  would  have 
shown  them  too  that  He  requires  kind 
judgments  of  others,  not  harsh  cen- 
sures. That  which  God  desires  or 
"  will  have"  is  not  the  letter  of  sacrifice, 
so  much  as  the  hearty  outpouring  of 
love  which  the  sacrifice  symbolized 
(see  Heb.  10.  5-10). 

8.  Son  of  man.  This  occurs  87  times 
in  the  New  Testament,  always  refei 

ring  to  Christ IT  Lord  even  of  tiu 

sabbath  day.  Christ  asserts  that  Hi 
has  an  authority  not  only  higher  than 
that  of  the  temple  service,  but  higher 
than  that  of  the  sabbath  itself.  He 
here  asserts  that  He  Himself  is  more 
to  be  regarded  and  trusted  than  any 
ceremonial  appointments  ;  that  the 
sabbath  has  its  sanctity  from  His 
work,  and  that  He  has  power  to  alter 
it,  and  to  direct  its  observance.  He 
Himself  is  the  end  of  the  law  for 
righteousness  to  the  believer ;  the  end, 
as  that  to  which  it  pointed,  and  thai 
in  which  it  was  swallowed  up.  This 
is  a  claim  of  Divinity. 

[()  38.  Thk  healing  of  the  witherbd 
hand  on  the  Sabbath.]-- Galilee. 
Matt        |   Mark.       I   Luke.       I    John. 

12.  9-14  I  3.  1-6     !6.  6-11    ! 

9.  And  when  He  was  departed  thence. 


134 


MATTHEW. 


[A   D  31 


departed  thence,  he  went  into 
their  synagogue  : 

10  And,  behold,  „here  was  a 
man  which  had  his  hand  with- 
ered. And  they  asked  him,  say- 
ing, Is  *  it  lawful  to  heal  on  the 
sabbath  day  ?  that  the)  might 
accuse  him. 

11  And  he  said  untc  them, 
What  man  shall  there  be  among 
you  that  shall  have  one  sheep, 
and  m  if  it  fall  into  a  pit  on  the 


l  Lu.14.3.    m  De.22.4. 


This  event  occurred  in  close  con- 
nexion with  the  complaint  and  dis- 
cussion just  noticed.  From  Luke  6. 
G,  we  learn  that  it  was  on  another 
sabbath,  and  doubtless  while  this 
subject  was  in  agitation. 

10.  A  case  was  brought  to  Him  of 
a  man  with  a  withered  hand.  Luke 
tells  us  that  it  was  his  right  hand. 
This  disease,  when  seated,  is  incura- 
ble. The  Scribes  and  Pharisees  (as 
we  learn  from  Luke  6.  7)  watched 
Him,  to  see  whether  He  would  heal 
on  the  Sabbath  ;  and  they  questioned 
Him  as  to  the  lawfulness  of  so  doing, 
that  they  might  accuse  Him  as  "  not 
of  God,  because  He  keepeth  not  the 
sabbath  day"  (John  9.  16).  Seven 
cures  are  recorded  as  wrought  on  the 
sabbath:  the  aemoniac  in  the  syna- 
gogue— Peter's  wife's  mother — the 
impotent  man  .it  Bethesda's  pool — the 
man  born  blind — the  woman  with  a 
spirit  of  infirmity — a  man  who  had 
the  dropsy,  and  th*s. 

11.  He  replied  by  asking  whether 
it  was  lawful  on  the  sabbath  to  do 
good,  or  to  do  evil ;  to  save  life,  or  to 
destroy  it  1  (  Luke  6.  8,  9,)  for  in  His 
view,  the  neglect  to  do  good,  is  the 
same  as  to  do  evil  (Mark  3.  4) :  and 
He  brings  up  a  case,  appealing  to 
themselves,  if  they  would  not  count 
it  lawful  to  draw  a  sheep  out  of  a 
pit:  and  if  so,  whether  a  man  (so 
much  more  important  than  a  sheep) 
could  not  be  healed  on  that  day. 
Thus  He  showed  that  it  was  law. 
lul   to  do  &ood  on  the  sabba'.h,  espe- 


sabbath  day,  will  he  not  lay  hold 
on  it,  and  lift  it  out  ? 

12  How  much  then  is  a  mar 
better  than  a  sheep  I  Wherefore 
it  is  lawful  to  do  well  on  the  sab- 
bath days. 

13  Then  saith  he  to  the  man, 
Stretch  forth  thine  hand.  And 
he  stretched  it  forth  ;  and  it 
was  restored  whole,  like  as  the 
other. 

14  H  Then  the  Pharisees  went 


dally  in  the  way  of  necessity   and 
mercy. 

13.  Then  looking  upon  them  with 
an ocr  (See  Mark  3.  5),  that  they 
should  have  made  such  a  heartless 
and  malicious  complaint,  He  cured 
the  man.  This  was  a  miracle,  be- 
cause His  word  of  command  gave 
the  man  power  to  stretch  forth  his 
hand,  though  it  ivas  withered.  Thus 
He  proved  Himself  Lord  of  the  sab- 
bath. This  work  could  have  come 
only  from  a  superhuman  source.  So, 
when  God  commands  the  helpless 
sinner,  He  will  give  strength  if  we 
attempt  to  obey.  We  may  infer  Hi.J 
general  rule  in  regard  to  the  sabbath. 
Two  cases  are  given  :  one  case  was 
of  necessity,  the  other  of  mercy.  And 
we  infer  that  works  of  necessity  and 
mercy  may  be  done  on  that  day,  and 
none  oiher  works.  We  are  most 
likely  to  err  in  the  way  of  neglecting 
such  works,  from  not  having  a  heart 
in  God's  service,  and  not  having  love 
to  God  and  man.  Where  the  Sab- 
bath is  properly  observed,  God  send? 
the  blessings  of  His  providence  ana 
grace.  Temporal  and  spiritual  pros 
perity  are  to  be  looked  for  in  this 
way  ;  but  the  greatest  social  mischiei 
and  spiritual  evils  flow  from  a  neg- 
lect or  contempt  of  the  sabbath. 
I  14.  Held  a  council;  that  is^planned 
■  together — took  counsel.  Mark  adds, 
that  it  was  with  the  Herodians  whom 
thev  hated.  These  Herodians  were 
a  political  party  attached  to  Herod 
Antipas,  of  GaHlee,  and  who  iavoui« 


A   D.S1.) 


CHAPTER  XII. 


135 


out,  and  hel  1 1  a  council  against 
him,  how  they  might  destroy 
him. 

15  But  when  Jesus  knew  it,  he 
withdrew  himself  from  thence  : 
and  great  multitudes  followed 
him,  and  he  healed  them  all  ; 

16  And  charged  them  that  they 
should    not  make  him   known  : 

17  That  it  might  be  fulfilled 

l  Or,  took  counsel. 


ed  his  claims  as  king  against  Christ. 
Notice  their  question  proposed  to 
Christ :  "  Is  it  lawful  to  give  tribute 
to  Caesar  1"  ch.  22.  16.  17. 

Observe,  (1.)  No  ordinance  of  God 
can  be  against  well-doing.  It  is  law- 
ful, at  all  times,  and  in  all  cases,  to 
do  good.  (2.)  The  sinner's  inability 
is  quite  consistent,  in  God's  view,  with 
the  command  to  obey  the  gospel ;  for 
there  is  a  way  provided  in  which  the 
withered  hand  can  be  stretched  forth 
at  the  word  of  Christ. 

[ty  39.  Jesus  arrives  at  the  Sea  op 
Tiberias,  and  is  followed  by  mul- 
titudes.]— Lake  of  Galilee. 
Matt.    I      Mark.       1       Luke.        |    John. 

12. 15-21  1    3.  7-12    !  | 

15.  He  withdrew.  Jesus  knew  their 
plans  and  withdrew,  not  from  fear, 
but  because  He  also  knew  that  His 
hour  was  not  yet  come.  Mark  adds 
that  He  withdrew  with  His  disciples 
to  the  Sea  (i.  e.,  of  Galilee) — that 
many  came  from  Idumea  and  from 
beyond  Jordan,  and  that  a  great 
multitude  of  those  here  mentioned 
came  from  around  Tore  and  Sido?i, 
and  were  of  course.  Gentiles  (vs.  21). 
The  crowd,  it  a|  pears,  was  so  great, 
that  Fie  too**  a  boat,  so  as  not  to  be 
pressed  down.  And  here,  from  the 
boat,  He  did  His  wonders  of  healing 
(<-ee  Mark)  to  the  throng  on  the 
shore. 

1.6.  Here  again  we  find  Him  en- 
joining silence  on  them  in  regard  to 
His  being  the  Christ.  It  was  not  yet 
lime  for  this  to  be  widely  known,  or 
loudly    asserted   with    su^h   exciting 


which  was  spoken  by  Esaias  the 
prophet, n  saying. 

18  Behold  my  servant,  whom 
I  have  chosen  ;  my  beloved,  in 
whom  my  soul  is  well  pleased  : 
I  will  put  my  spirit  upon  him, 
and  he  shall  shew  judgment  to 
the  Gentiles. 

19  He  shall  not  strive,  nor  cry, 
neither  shall  any  man  hear  his 
voice  in  the  streets. 

n  Is.42.1. 


proofs,  any  more  than  it  was  time  for 
Him  to  die. 

18.  And  this  also  was  in  fulfilment 
of  prophecy  (Isaiah  42.  1-4),  that 
His  course  should  be  unostentatious 
and  noiseless.  They  thought  the 
Messiah  should  be  a  conquering 
hero.  But  instead  of  treading  down 
His  enemies,  like  a  renowned  con- 
queror, or  shouting  as  for  battle,  He 
should  not  tread  harshly  on  the  bruised 
reed  so  as  to  break  it.  nor  on  smok- 
ing flax  so  as  to  quench  it,  and  that 
it  is  His  plan  and  characteristic  to 
proceed  without  noise  and  parade. 
He  is  not  to  be  despised  because  of 
His  unpretending  style,  but  revered 
for  this,  as  it  is  a  mark  of  His  mis- 
sion, according  as   the  prophets  had 

set  forth. TT  M\i  servant.    This  title 

indicates  His  mission  for  a  definite 
work;  hence  He  is  also  said  to  be 
"  chosen"  for  that  work,  and  accepted 

for  that  work. IT  My  beloved  Son  ; 

"  sanctified  or  set  apart  and  sent." 
He  is  promised  all  the  requisites  of 
that    work — "the     Spirit      without 

measure,"    and   all  sveccss. IT    He 

shall  shew  judgment ;  that  is,  He  shall 
make  known  and  send  forth  the  es- 
tablished truth  in  regard  to  me  king- 
dom of  God — God's  plan  of  gospel 
righteousness  extending  to  the  Gen» 
tiles  (Jer.  16.  19). 

19.  He  shall  work  by  a  silent  in 
tluence  in  the  world,  as  of  the  Holy 
Spirit  (vs.  18).  not  like  the  sound  of 
a  warrior,  which  is  "  with  shouts  and 

i  garments  rolled  in  blood." 

J      20.  A  bruised  reed.     This  language 

j  indicates     His    genLC    temper     and 


136 


MATTHEW. 


[A.  D.  3L 


20  A  bruised  reed  shall  he  not 
break,  and  smoking  flax  shall  he 
nut  quench,  till  he  send  forth 
judgment  unto  victory. 

21  And  in  his  name  shall  the 
Gentiles  trust. 


course  in  the  world.  His  object  is 
not  to  destroy  men's  lives,  like  a  war- 
rior, bat  to  save ;  not  to  break  the 
bruised,  but  to  lift  them  up.  "  The 
Spirit  of  the  Lord  God  is  upon  me  " 
(Isa.  til).  All  His  course  and  His 
measures  shall  be  of  this  kind.  The 
humble  should  be  exalted.  Tender, 
troubled  consciences  should  be  south- 
ed by  His  word. TT  Smoking  flax. 

The  figure  here  is  of  the  wick  of  a 
smoking  lamp,  with  little  or  no  oil. 
He  should  not  put  out  a  smothered 
spark  of  piety,  but  rather  kindle  it  to 
a  blaze.  His  strength  is  made  per- 
fect in  weakness.  •'  He  givelh  power 
to  the  faint,  and  to  them  that  have  no 
might  He  increaseth  strength."  Grace 
is  the  characteristic  of  Christ's  work. 
IT  TIU  He.  This  form  of  expres- 
sion does  not  refer  to  a  point  of  time, 
but  to  the  object  in  view.  This  is 
His  aim — to  send  forth  judgment  or 
(he  established  truth  of  God — to  pro- 
claim and  carry  forward  the  gospel 
of  peace.  And  it  shall  be  unto  vic- 
tory, causing  ;'  mercy  to  triumph  over 
judgment,"  showing  a  plan  of  judg- 
ment, truth,  and  righteousness  by 
which  victory  is  proclaimed,  and  se- 
cured in  consistency  with  justice. 
This  is  the  nature  of  His  conquests. 
He  is  the  Prince  of  Peace. 

21.  In  His  name.  In  His  gospel 
covenant  shall  the  Gentiles  trust  (who 
are  not  Jews).  Isaiah  has  it,  "The 
isles  shall  wait  for  His  law ;"  i.  e., 
the  regions  out  of  Judea  (42.  4). 

Observe:  it  was  at  this  juncture 
that  our  Lord  delivered  the  Sermon 
on  the  Mount,  recorded  in  the  5th  ch. 
These  (Mark  3.  7,  8)  are  the  multi- 
tudes whom  He  saw  when  He  went 
up  intc  the  mountain  and  taught  (ch. 
5.  1).  Here  a  great  leading  prophecy 
was  fulfilled,  in  the  Gvniiies  coming  to 
Uuk.    And  here  He   natuially  took 


22  *H  Then  •  was 
brought  unto  him  one  possessed 
with  a  devil,  blind  and  dumb  : 
and  he  healed  him,  insomuch 
that  the  blind  and  dumb  both 
spake  and  saw. 

o  Mar.3.11.  Lu.li.14. 

occasion  to  deliver  His  law,  for  which 
the  Gentiles  (as  it  had  been  prophe- 
sied) were  waiting  I 

Observe,  (1.)  The  reason  of  Christ's 
withdrawing  from  any  is.  their  evi- 
dent and  intense  hostility  to  Him  (14). 
(2.)  Christ's  purposes  cannot  be  de- 
feated by  wicked  men,  and  the  gates 
of  hell  in  council  can  never  prevail 
against  Him.  (3.)  Of  the  multitudes 
who  follow  Christ,  it  can  always  be 
said,  " He  healed  them  all."  (4.)  Christ's 
dignity  and  glory  here,  are  not  as  an 
earthly  monarch,  but  as  the  Saviour 
of  souls. 

"  Thy  noblest  wonders  here  we  view, 
In  souls  renewed  and  sins  forgiven." 

[()  48.  The  Healing  or  the  Demo- 
niac. The  Scribes  and  Pharisees 
blaspheme.] — Galilee. 

Matt.         I   Mark.       I     Luke.        I  John. 
12.22-37  13. 19-30    11.  14,15 
I  I       17-23  | 

22.  The  order  of  this  event  is  at  the 
opening  of  His  second  circuit  in  Gal- 
ilee, soon  after  the  message  of  J^hn 
from  prison  to  Him.  See  the  paral- 
lel  passages. IT  Blind  and  dumb. 

The  effect  of  this  demoniacal  posses- 
sion was,  that  the  subject  was  both 
blind  and  dumb.  Luke  mentions  that 
it  was  dumb,  but  does  not  contradict 
the  blindness. 

23.  Amazed — at  this  miraculous 
power,  exerted  before  their  eyes.  At 
once  they  thought  of  the  Messiah 
prophesied  in  isaiah  3?  5.  They 
were  struck  at  once  with  a  convic- 
tion that  this  must  be  the  Christ 
whom  prophets  foretold,  the  Son  of 
David.  But  though  this  was  the  hon- 
est and  na'.ural  impression  of  tne 
common  people,  the  Pharisees  would 
admit  no  such  thing.  The  multitude 
alarmed  the  Jewish  rulers  by  the 
cuestion,    whether    Jesus   were    ihv 


A.  D.  31  J 


CHAPTER  XII. 


137 


23  And  all  the  people  were 
amazed  ;  and  said,  Is  not  this 
the  son  of  David? 

24  But  when  the  Pharisees 
heard  it,  they  said,  This  fellow 
doth  not  cast  out  devils,  but  by 
1  Beelzebub  the  prince  of  the 
devils. 

25  And  Jesus  knew  their  p 
thoughts,  and  said  unto  them, 
Every  kingdom  divided  against 
itself  is  brought  to  desolation; 
and  every  city  or  house  divided 

1  Beelzebul.    p  Ps  139.i.  Jno.2.24,25. 

Christ.  Mark  suggests  that  the 
Scribes  and  Pharisees  had  come  from 
Jerusalem  to  watch  Him. 

24.  They  resorted  to  thi3  impious 
way  of  accounting  for  the  miracle  : 
that  it  was  a  wonder  wrought  by  al- 
liance with  devils.  This  would  make 
the  people  afraid  of  Christ's  influ- 
ence, and  tend  to  destroy  it  among 
them.  We  can  well  inter  from  the 
incidental  hints  of  the  Evangelists,  in 
what  spirit  this  was  said.  And  the 
Pharisees  had  no  other  way  of'  keep- 
ing in  favour  and  power,  than  to  at- 
tribute   these   wonderful    works    of 

Christ    to     diabolical     agency. 

IT  Beelzebub,  the  god  of  flies,  or  Be- 
elzebul, of  filth,  as  they  called  by 
this  contemptuous  name  (2  Kings 
I.  6)  the  arch-demon  of  idolatry.  It 
was  their  name  for  the  very  devil  of 
devils — the  head  and  source  of  all 
such  abominations  as  were  connected 
with  idol  worship.  They  accused 
Christ  of  being  a  base  magician,  in 
conference  with  "  the  Prince  of  the 
power  of  the  air." 

25.  Jesus  knew  their  thoughts.  This 
•proves  Him  God.  Ps.  139.  2.  Jer.  17. 
10.  Herein  He  gives  the  Pharisees 
an  infallible  proof  of  His  being  the 
Messiah,  "  He  shall   nut  judge  alter 

toe  sight  of  His  eyes"  (Isa.  11.3). 

If  Eczry  kingdom,  &.  •  He  means  by 
this  to  shew  how  absurd  it  would  be 
lo  suppose  Satan  leagued  with  Him, 
to  cast  oi     devi's  who  were  his  own 

12* 


against   itself  shail    rot  stand: 

26  And  if  Satan  cast  out  Satan, 
he  is  divided  against  himself; 
how  shall  then  his  kingdom 
stand  ? 

27  And  if  I  by  Beelzebub  «j  cast 
out  devils,  by  whom  do  your 
children  cast  them  out  ?  There- 
fore they  shall  be  your  judges. 

28  But  if  I  cast  out  devils  by 
the  Spirit  of  God,  then  the  king- 
dom r  of  God  is  come  unto  you. 

29  Or  else  how  can  one  enter 


q  ver.24.     r  Da.2.44.  c.6.33.  Lu.11.20;   17.21.  Ro. 
14.17. 


agents  of  evil.  Satan  would  thus 
be  set  up  against  himself.  A  contra- 
diction. 

27.  Your  children.  Those  of  your 
family,  your  disciples :  meaning  Jews, 
like  themselves,  who  were  exorcists 
(comp.  Acts  19.  13),  accustomed  to 
cast  out  evil  spirits — in  pretence. 
Why  did   they  not   accuse  them   of 

casting  out  devils  by  Beelzebub  1 

TT  They  shall  be  your  judges,  viz.,  that 
it  is  from  mere  malice  that  you  so  ac- 
cuse me. 

28.  By  the  Spirit  of  God.  Luke 
has  it — the  finger  of  God.  The  ques- 
tion was,  whether  it  was  God's  work 
or  Satan's.  If  God's,  it  was  proof  of 
His  Messiahship,  for  God  would  not 
give  His  miraculous  power  to  estab- 
lish an  imposture.  This  Christ  ar- 
gues,   and   claims   the    argument  ir. 

His  favour. V  The  kingdom  of  God 

— as  opposed  to  that  of"  Satan  (vs. 
26).  The  kingdom  prophesied  as 
to  be   set  up  in  the  world  by  God's 

authority    and    power. If  Is  come 

unto  you.  Luke  has  it :  "  No  doubt  the 
kingdom  of  God  is  come  upon  you." 
Christ's  reign  has  begun.  It  makes 
its  appeal,  and  presents  its  claim,  and 
if  there  is  any  truth  in  the  miracles, 
yon  ought  to  give  immediate  he:d  to 
the  gospel  of  Christ.  If  the  claims 
of  Christ  are  proved,  they  are  worthy 
of  all  cur  attention.  And  if  the?  are 
of  any  importance  they  ax  )  af  all  im- 
portance. 


[38 


MATTHEW 


[A.  D.  31. 


into  a  strong  man's  house  and 
spoii  s  his  goods,  except  he  first 
bi.  id  the  strong  man  ?  and  then 
he  will  spoil  his  house. 

30  He  that  is  not  with  me  is 
against  me  ; l  and  he  that  gath- 
ereth  not  with  me,  scattereth 
abroad. 

31  "il  Wherefore  I  say  unto 
you,  All  u  manner  of  sin  and 
blasphemy  shall  be  forgiven 
unto  men  ;  but  the  blasphemy 
against  the  Holy  Ghost T  shall 
not  be  forgiven  unto  men. 

Is.49  24;  53.12.      Re.  12.7-10  ;  20.2.3.      MJno.2. 
19.    u  ]\lur.3.2S.  Lu.12.10.     v  He.  10.29.     Uno.5.10. 


29.  These  wondrous  works,  He 
says,  were  done  lo  show  that  Christ 
has  power  over  Satan.  He  "  came 
to  destroy  the  work§  of  the  devil."  He 
illustrates  His  power  over  Satan 
himself,  by  rescuing  this  man  from 
nis  possession,  and  thus  showing  that 
He  can  spoil  his  goods.  So  the  ar- 
gument is  complete.  He  proves  thus 
that  instead  of  being  in  alliance  with 
Satan,  He  has  power  over  him,  and 
means  to  break  down  his  kingdom  in 
the  earth,  and  has  actually  in  this 
miracle  begun  so  to  do. 

30.  In  this  general  language,  He 
shows,  first,  That  Satan's  reign  is  di- 
rectly opposite  to  His,  working  con- 
trary results  and  admitting  no  collu- 
sion or  alliance  :  and  next,  that  all 
Satan's  forces,  wicked  men,  and  they 
themselves  who  oppose  Him,  are  on 
the  opposite  side,  and  so,  on  the  side 
of  Satan.  The  conclusion  is,  that 
instead  of  His  co-operating  with  the 
devil,  then  are  co-workers  with  him. 

31.  Wherefore.  Having  proved 
them  so  in  the  wrong,  He  goes  on  to 
show  the  heinousness  of  their  offence 
in  blaspheming  the  Holy  Ghost.  The 
unpardonable  sin  is  such  as  they  here 
committed.  Mark  expressly  explains 
(3.  30),  "  Because  they  said  He  hath 
an  unclean  spirit."  Many  mistake 
in  thinking  other  sins  and  courses  of 
tur.  unpardonable.  Those  who  so  anx- 
jf-Jfly  jear  lest  they  have  committed 


32  And  whosoever  speuketh  a 
word  against  the  Son  of  man,  w 
it  shall  be  forgiven  him  ;  but 
whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  for 
given  him,  neither  in  this  world, 
neither  in  the  tuorld  to  come. 

33  Either  make  the  tree  good, 
and  his  fruit  good  ;  or  else  make 
the  tree  corrupt,  and  his  fruit 
corrupt ;  for  *  the  tree  is  known 
by  his  fruit. 

34  O  generation  y  of  vipers  ! 
how  can  ye,  being  evil,  speak 

W  Lu.7.34.Jno.7.l2.  lTi.1  13.    X  C.7.16,17.     y  C. 


this  sin,  do  not  show  the  fiendish  and 
malicious  contempt  of  the  Holy  Ghost 
which  was  here  exhibited.  Observe  : 
It  is  a  deliberate  and  diabolical  blas- 
pheming of  the  Holy  Ghost,  and  of 
His  work,  so  as  to  repudiate  it  open- 
ly, and  treat  it  with  impious  scorn, 
that  is  meant  here.  "  It  confounds 
God,  the  source  of  all  good  influence, 
with  the  devil,  and  shows  a  state  of 
mind  utterly  given  over  to  Satan,  "  do- 
ing despite  unto  the  spirit  of  grace." 

3*2.  Neither  in  the  world  to  come. 
This  phrase  is  addpd  for  emphasis, 
like  "  for  ever  and  every  It  was  pro- 
verbial language.  Mark  reads,  "  hath 
never  forgiveness,  but  is  in  danger  of 
eternal  damnation."  This  is  the  idea 
which  is  here  most  strongly  express- 
ed. This  gives  not  the  least  warrant 
for  inferring  forgiveness  for  any  sins 
in  the  future  world,  but  the  utmost 
warrant  for  expecting  no  forgiveness 
there.  Absolution  is  publicly  pro- 
nounced on  believers  at  the  judg- 
ment, but  their  sins  were  forgiven  in 
this  life. 

33.  Either  make.  This  is  a  fair  rule 
laid  down  for  their  judgment.  Either 
to  make  (or  consider)  the  tree  good 
and  its  fruit  also,  or  else,  &c.  He 
claims  their  belief  in  Him  for  the 
works'  sake.  Either  lay  it  down  as 
proved  that  He  and  His  works  are 
'og^iher  good  or  bad.  The  works 
are  not  of  Satan  as   He  had   shvwa, 


A.  D.  31  J 


CHAPTER  XII. 


139 


good  things  ?  For  ou  of  the 
abundarce  of  the  heart  the 
mouth  speaketh. 

35  A  good  man  out  of  the  good 
treasure  of  the  heart  bringeth 
forth  good  things  ;  and  an  evil 
man,  out  of  the  evil  treasure, 
bringeth  forth  evil  things. 

36  But  I  say  unto  you,  that 
every  idle  word  that  men  shall 


Neither  is  He.  They  themselves  are 
of  Satan,  for  their  opposition  to  Him 
and  all  their  works  are  so. 

34.  O  generation  uf  vipers — offspring 
of  Satan,  in  his  worst  form.  The 
rule  just  given  is  here  applied  to 
themselves.  Yourselves,  a  race  of 
most  malicious,  venomous  nature, 
how  can  good  words  be  expected  out 
of  you  1  This  traces  evil  speaking 
to  the  corrupt  heart,  and  shows  the 
dreadful  root  and  source  of  blasphe- 
my. With  their  natural,  carnal  heart, 
they  could  not  speak*good  things,  any 
more  than  a  bramble  bush  could 
bring  forth  grapes.  As  it  is  natural 
to  speak  out  of  the  abundance  or 
fulness  of  the  heart,  therefore  their 
evil  language  only  proved  the  over- 
flowing malignity  of  their  natures. 
The  extremity  of  our  sinfulness  is 
our  disability.  Her  jo  can  the  Ethiopi- 
an change  his  skin,  or  the  leopard  his 
spots  ?     The  power  is  of  God. 

35.  The  same  sentiment  is  further 
illustrated.  Good  and  bad  men  act 
according  to  their  hearts.  The  one 
renewed  and  good,  the  other  unre- 
newed and  evii.  All- sinfulness  does 
not  consist  in  action,  for  behind  the 
action  and  anterior  to  it  is  the  evil, 
natural  heart. 

36.  They  might  think  their  words 
of  small  account.  But  here  these 
are  shown  yj  he  of  serious  import- 
ance, as  speaking  out  the  heart. 
Hence  they  shall  all  be  subjected  to 

strict  judgment  at  the  final  day. 

TT  Every  idle  w  >rd,  (jupyavj  rendered  in 
2  Pet.  i.  8,  'barren.''  It  first  means 
vain,  then  fai:e.  Eve ry  heedless  wor  I, 


speak,  they  shall  give  account* 
thereof  in  the  day  of  judgment  : 

37  For  by  thy  words  b  thou 
shall  be  justified,  and  by  thy 
words  thou  shalt  be  condemned 

38  1"  Then  certain  of  the 
Scribes  and  of  the  Pharisee.* 
answered,  saying,  Master,  we 
would  see  a  sign  c  from  thee. 

a  Eo.  12.14.  Ep.5.4,6.  Jude  15.  b  Pr.13.3.  cc.16. 
1.  1  Cor.  1.22. 


even   though   esteemed    most  trivial, 
shall  be  brought  into  account. 

37.  For  by  thy  words.  A  man  is  to 
be  judged  by  his  own  words.  "  Take 
a  man  as  he  says,"  is  a  proverb 
Words  become  vastly  important  in 
this  light.  (See  James"  3.  6,  &c.)  Be- 
sides, at  the  bar,  a  man  is  called  on 
to  speak.  Gu illy,  or  not  guilty?  The 
justice  and  truth  of  God's  judgment 
is  expressed  in  the  declaration,  that 
every  mouth  shall  be  stopped,  in  tacit 
confession  of  guilt. 

Observe,  (1.;  The  fulness  of  Christ's 
power  and  grace  for  all  wretched  sin- 
ners. Blindness,  dumbness,  weak- 
ness, hardness  He  can  cure.  (2.)  An 
instance  of  His  wonder-working  nana 
in  casting  out  devils  from  men,  is 
the  highest  proof  of  His  Divinity. 
"  Many  shall  see  it,  and  shall  fear 
a- id  shall  trust  in  the  Lord"  (23). 
(3.)  The  malice  of  the  human  heart 
toward  Christ  and  His  redeeming, 
gracious  work,  is  without  a  bound ; 
ready  tor  the  most  infernal  plots  and 
accusations.  (4.)  Christ's  work  and 
Satan's  must  not  be  confounded. 
Blessed  are  all  they  who  are  one 
with  Christ  and  His  cause. 

[()  49.  The  Scribes  and  Pharisees 
seek  a  sign.  Our  Lord's  reflec- 
tions.]—  Galilee. 

Matt.  Mark.    |       Luke.       I    John. 

12.  33-45  I     11.  16 

I    24-36      | 

38.  We  would  see  a,  sign  from  thee. 
This  seems  to  have  been  demanded 
as  sett  ing  the  question  of  His  claims 
and  to  show  -whether  he  cast  out  devils 


•140 


MATTHEW. 


[A.  D.  31 


39  But  he  answered  and  said 
unto  them,  An  evil  and  adulte- 
rous a  generation  seeketh  cfter 
a  sign,  and  there  shall  no  sign 
be  given  to  it,  but  the  sign  of 
the  prophet  Jonas  : 

40  For  e  as  Jonas  was  three 
days  and  three  nights  in  the 
whale's  belly  ;  so  shall  the  Son 
of  man  be  three  days  and  three 

d  Is  57.3.     t  Jon.  1.17. 


by  the  Spirit  of  God,  or  by  Beelzebub. 
Luke  says  (-11.16 ;  24.  36),  that  it  was 
a  "  sign  from  heaven"  that  they  sought, 
and  that  they  did  it  (1  tempting  Him," 
asking  something  more  positive  than 
they  had  yet  received — though  they 
nad  seen  miracles  and  wonders  which 
ought  to  have  satisfied  them.  They 
would  not  Kelieve  Him  without  some- 
mi  ng  more. 

39.  It  was  against  this  stubborn 
and  unreasonable  temper  in  them 
tnat  Christ  exclaims.  He  therefore 
charges  it  upon  them  that  they  are 
an  evil  and  adulterous  generation 
tnat  make  this  demand.  He  would 
point  them  to  their  origin  while  they 
inquire  of  His.  Their  being  called 
ldulterous  would  suggest  to  them  the 
.anguage  of  the  prophets  in  which 
this  term  is  so  commonly  used  to  rep- 
resent the  unfaithfulness  of  the  Jews 
to  the  covenant  (Isa.  57.  3.  Hos.  3.  1. 

Ezek.    16.     15,    and    Malachi). 

IT  The  prophet.  This  should  be  the  only 
sign.  {Jonas  is  the  Greek  way  of 
writing  the  Hebrew  name  Jonah.) 
This  idea  is  explained  in  what  fol- 
lows. This  is  the  only  kind  of  evi- 
dence they  should  have.  Such  mir- 
aculous proofs  attesting  his  commis- 
sion as  occurred  v/ith  Jonah.  Luke 
reads,  "  as  Jonah  was  a  sign  to  the 
Ninevites,"  i.  e.  a  wonder,  a  miracu- 
lous messenger.  They  knew  the  his- 
tory of  that  Old  Testament  prophet. 
He  was  a  type  of  Christ  in  the  matter 
stated  here,  of  his  miraculous  deliv- 
erance from  the  whale's  belly  "  afiei 
fh>-ee  days."  Such  evidences  "He 
should  furnish  them  lor  his  Divine 
uiisdou.    (See  Luke  H,31.) 


nights  in  the  heart  of  the  earth. 

41  The  men  of  Nineveh  shall 
rise  in  judgment  with  this  gen- 
eration, and  shall  condemn  f  it : 
because  they  repented  at  s  the 
preaching  of  Jonas;  and,  be- 
hold, a  greater  than  Jonas  is 
here. 

42  The  h  queen  of  the  south 
shall   rise    up  in  the  judgment 

/Ro.2.27.     g  Joil.3.5.     h  Lu.11.31,  &C. 

40.  This  refers  of  course  to  His 
resurrection  from  the  dead.  His 
rising  '  from  the  heart  of  the  earth 
after  three  days ;"  (see  the  book  of  Jo- 
nah.) This  event  occurred  in  the  Med- 
iterranean sea,  and,  of  course,  between 
Joppa  and  Tarshish.  As  to  the  kind 
of  fish,  it  is  called  a  whale,  though  in 
the  Hebrew  it  is  a  word  that  passes 
for  any  very  large  fish.  We  read 
that  God  prepared  a  great  fish  for 
the  purpose  "  to  swallow  up  Jonah." 

(Jonah    I.  17.) IT  Three  days  and 

three  nights.  The  Jews  reckoned  the 
parts  of  days  and  nights  the  same  as 
though  they  were  whole.  So  in  the 
narrative  of  Christ's  resurrection  two 
nights,  with  the  evening  preceding 
and  the  morning  following,  including 
one  whole  day.  were  reckoned  as 
three  days.  This  prophecy,  thereioie, 
was  never  disputed  by  the  Jews  on 
this  point,  as  it  would  surely  have  been 
if  they  had  not  owned  the  computa- 
tions as  correct,  according  to  their 
mode. 

41.  The  men  of  Nineveh.  While 
the  Jews  should  have  as  good  evi- 
dence and  of  the  same  kind  as  the 
Ninevites,  they  should  be  condemned 
for  not  repenting  as  the  Ninevites  did. 
The  case  of  the  Ninevites  shall  testify 
against  them.  They  were  heathen. 
They  repented  at  the  preaching;  anil 
at  the  preaching  of  one  so  much  less 
than  He.  (For  Nineveh,  see  Bib. 
Geog.  S.  S.  Union.) 

42.  The  queen  of  the  south.  This  is 
recorded  1  Kings*  10.  1 :  the  visit  of 
the  queen  of  Sheba,  which  was  pruU 
ably  in  Arabia,  south  of  Palestine. — ■  « 

i  U  Uttermost  z\;rtst  i.  e.,  the  extre.iu-st 


A  D.  31.1 


CHAPTER   XII. 


141 


willi  this  generation,  and  shall 
condemn  it :  for  she  i  came  from 
the  uttermost  parts  of  the  earth 
to  hear  the  wisdom  of  Solomon  ; 
and,  behold,  a  greater  than  Solo- 
mon is  here. 

43  When  3  the  unclean  spirit  is 
gone  out  of  a  man,  he  *  walketh 
through  dry  places,  seeking  rest, 
and  rindeth  none. 

44  Then  he  saith,  I  will  return 

i  2Ch.9.1.    i  Lu.11.21.    k  Job  1.7.  lPe.5.8. 


limits  of  the  then  known  world.  Her 
case  should  give  testimony  against 
them.  She  sought  the  wisdom  of 
Solomon  with  the  greatest  zeal,  and 
at  utmost  effort.  She  came  a  great 
distance  to  hear  him.  But  they,  in- 
stead of  seeking  Christ  and  being  at 
effort  to  hear  His  doctrine,  so  much 
more  important,  would  not  even  re- 
ceive His  instructions,  though  He 
came  from  heaven  to  them,  and  not 
they  to  Him. 

43-45.  When  the  unclean  spirit.  The 
discourse  here  turns  upon  the  matter 
of  Elis  casting  out  devils,  and  of  His 
being  charged  as  iu  league  with 
Satan,  when  in  truth  they  were  co- 
workers with  the  devil.  He  now 
represents  their  deplorable  case,  "this 
wicked  generation''1  (vs.  45).  They 
were  naturally  possessed  with  the 
cevil  in  their  hearts,  as  the  posses-  j 
sions  talked  of  here  so  vividly  exhib- 
itec.  And  so  much  were  they  a 
favourite  abode  of  the  devil,  that 
though  the  blind  and  dumb  devils 
were  driven  out  from  them  by  His 
miraculous  power,  Satan  would  return 
again  with  seven-fold  dominion  to 
their  hearts  :  and  so  He  applies  verse 

30. IT  Hath  gone  out.     (See  verse 

89.) H  He     walketh    through     dry 

places,  unfrequented  by  men.  There 
was  an  ancient  and  popular  belief 
among  the  Jews  that  demons  and 
evil  spirits  wen  wont  to  haunt  desert 
places.  The  mode  of  expression  here 
is  figurative,  and  makes  use  of  that 
cc  minor?,  idea.  He  would  merjly 
represent  the  evil  spirit  as  going  out 
cf  the  jsrscn  to  his  natural  haunt 


into  my  house,  groin  whence  I 
came  out ;  and  vhen  he  is  come, 
he  rindeth  it  empty,  swept,  and 
garnished. 

45  Then  goe.h  he,  and  laketh 
with  himself  seven  other  spirits 
more  wicked  than  himself,  and 
they  enter  in  and  dwell  there : 
and  the  last  state  of  that  man  is 
worse  i  than  the  first.     Even  so 

l  He. 6.4;  10.26.    2Pe.2.20,22. 


without.  He  seeks  rest  there  and 
finds  none.  He  is  dissatisfied  out  of 
the  man.  He  resolves  to  return  to 
his  house  and  home  in  the  heart.  He 
finds  it  like  a  house  carefully  prepared 
for  the  reception  of  its  owner,  unoc- 
cupied by  any  other,  empty  and 
cleansed,  swept  and  garnished,  dec- 
orated and  furnished,  all  waiting  for 
him.  Whatever  the  outward  change 
with  a  sinner,  if  he  be  not  truly  re- 
newed, he  only  grows  worse. 

45.  Then  goelh  he.  Finding  it 
ready  and  waiting,  the  unclean  or 
depraved  spirit  resolves  on  increasing; 
his  forces  in  the  bosom.  This  indi- 
cates the  case  of  those  only  partially 
and  temporarily  recovered  from  Sa- 
tan's possession.  Their  usual  course 
is  to  a  worse  extremity  of  sin  and  op- 
position to  Christ.  Such  he  declared 
would  be  the  case  of  the  Jews.  Such 
it  really  proved.  They  would  be 
only  partially,  and  outwardly,  and 
temporarily  benefitted  by  Christ's 
work  among  them.  He  would  cast 
out  devils.  But  Satan  would  not  be- 
come dispossessed  of  their  hearts. 
They  would  only  become  worse  and 

worse. ^Seren  other  spirits.     This 

was  a  sacred  number,  indefinite — de- 
noting many,  or  sufficient. 

Observe,  (1.)  Wicked  men  con. 
stantly  claim  more  of  God,  while 
they  r.espise  what  they  have  at  hand, 
(2.)  How  shall  they  who  neglect  the 
gospel  be  condemned  by  many  con- 
verted heathen!  (3.)  Outward  refor- 
mations often  leave  men  in  more  set- 
tled and  stubborn  opposition  to  Christ, 
Evil   men  and  seducers  wax   worn 


142 


MATTHEW. 


[A.  D  3i 


shall  U  bt  also  unto  this  wicked 
generation. 

40  1"  While  he  yet  talked  to 
the  people,  behold,  his  m  mother 
and  his  brethren"  stood  without, 
desiring  to  speak  with  him. 

47  Then  one  said  unto  him, 
Behold,  thy  mother  and  thy 
brethren  stand  without,  desiring 
to  speak  with  thee. 

48  But  he  answered  and  said 
unto  him  that  told  him,  Who  is 
my  mother  ?  and  who  are  my 
brethren  ? 

•m  Mar.3.'3l,&c.  Lu.8.19,&c.    n  c.  13.55. 


and  worse,  deceiving  and  being  de- 
ceived. 

[§  50.  The  true  Disciples  op 
Christ  His  nearer  relatives.] — 
Galilee. 

Matt.         |   Mark.       I    Luke.       I  John. 
12.  46-50   13.31-35   18.19-21   I 

46.  His  motlter  and  His  brethren. 
From  Mark  (6.  3),  we  learn  of  tour 
brethren,  James,  Joses,  Juda,  and  Si- 
mon. He  seems  not  to  have  spoken 
this  in  their  hearing.  Others  brought 
the  message,  while  they  were  standing 
without.  He  took  this  occasion  to 
declare  to  those  whom  He  had  been 
addressing,  the  true  spiritual  natuie 
of  those  relations  which  He  came  to 
institute,  as  superior,  far,  to  those  of 
flesh  and  blood.  So  He  left  not  any 
opportunity  unimproved  of  declaring 
His  work,  and  of  contrasting  it  with 
their  common,  secular  views. 

49.  This  was  a  most  affecting  dec- 
laration. He  showed  not  the  less 
love  for  His  natural  kin  but  the  more 
for  His  spiritual  kindred.  His  disci- 
ples are  truly  related  to  Him  by 
bonds  nearer  and  dearer  than  mother 
or  brethren  could  be. 

50.  He  sustains  these  tender  rela- 
tions to  all  who  believe  and  follow 
Him,  who  please  Him  by  exercising 
faith  in  His  finished  work.  This 
was  not  that  He  loved  His  mother 
less,  but  His  disciples  more.  He 
would  encourage  His  iailhful  folio w- 


49  And  ne  stretched  forth  his 
nand  toward  his  disciples,  and     • 
said,  Behold  my  mother  and  my 
brethren  ! 

50  For  whosoever  shall  do  the 
will  °  of  my  Father  which  is  in 
heaven,  the  same  is  my  brother, 
and  sister,  and  mother. 

CHAPTER  XIII. 

THE   same    day    went   Jesus 
out  of  the  house,  and  sat  by 
the  sea-side. 
2  And  great  multitudes   were 
gathered  together  unto  him,  so 

o   c.7.20.  Jno.15.14.  Ga.5.6.  He.2.11.   Uno.  2.17. 

ers. — It  will  be  observed  from  the 
Harmony,  that  Christ  does  othei 
things  here  at  Galilee  which  are  re- 
corded by  Luke.  At  a  Pharisee's  ta- 
ble He  denounces  woes  against  them 
and  others.  Luke  11.  37-54.  He 
discourses  to  His  disciples  and  the 
multitude,  Luke  12.  1-59,  and  deliv- 
ers the  parable  of  the  barren  fig 
tree,  Luke  13.  1-9.  But  the  next  back 
item  in  order,  as  given  by  Matthew 
is  the  parable  of  the  sower. 

CHAPTER  XIII. 

[ty  54.  Parable  of  the  Sower.] — Lakt 
of  Galilee — near  Capernaum. 
Matt.       I    Mark.       I     Luke.        I    John. 
13.1-23   14.  1-25    I  8.4-18    I 

Here  commences  a  series  of  seven 
parables,  illustrating  the  great  truths 
pertaining  to  the  kingdom. 

1.  Tlie  sea-side.  He  had  been  in 
Galilee,  and  now  near  Capernaum, 
He  passed,  "  the  same  day"  to  the 
shore  of  the  Sea  of  Galilee  or  Tibe- 
rias. Luke  shows  that  this  was  in 
His  second  circuit  in  Galilee,  as  He 
was  traversing  the  country  (8.1).  It 
belongs  still  to  the  31st  year  of  oui 
Lord.     See  Harmony. 

2.  A  ship — the  ship.  The  definite 
article  here  intimates  that  this  was 
the  vessel  usually  there.  The  crov-ds 
of  people  that  came  to  Him  from  the 
cities  which  He  had  vif.uted,  stood  c« 
the  J^each,  where  *hey  could  t*>  uai- 


A.  D.  31. J 


CHAPTER  XIII. 


143 


that  he  went  into  a  ship,  ■  and 
Bat  ;  and  the  whole  multitude 
stood  on  the  shore. 

3  And  he  spake  many  things 
unto  them  in  parables,  saying, 
Behold,  b  a  sower  went  forth  to 
.sow  : 

4  And  when  lie  sowed,  some 
seeds  fell  by  the  way-side,  and 

p.  Lu.5.3.    b  Mar. 4.2.  Lu.8.5,&c. 


venien.ly  addressed  by  Him  from  the 
boat.  They  were  "  by  the  sea,  on  the 
land"  (Mark).  Luke  mentions  (8. 
2).  that  the  women  of  Galilee  and 
the  1'2  were  with  Him.  The  same 
a>e  mentioned  who  "  followed  Him 
from  Galilee  "  (see  Luke  23.  49). 

3.  Parables.  This  word  is  from  a 
Greek  term,  meaning  to  bring  together 
for  comparison.  This  was  a  method 
of  teaching  by  similitudes,  where  the 
truth  is  presented  as  in  a  picture.  It 
is  a  representation  of  moral  or  spir- 
itual truth  under  the  likeness  or  si- 
militude of  a  natural  subject.  The 
advantage  of  this  teaching  was,  that 
it  secured  the  attention  of  the  multi- 
cudes.  It  opened  and  enforced  unfa- 
miliar truth  by  that  with  which  they 
were  new  familiar.  It  was  calculat- 
ed to  remove  prejudices  by  gaining  a 
candid,  honest  judgment  on  the  sub- 
ject, before  the  application  was 
marie  (as  Nathan  to  David) ;  and  it 
tended  to  test  character,  leaving  the 
truth  veiled  from  such  as  wouid  be 
blinded,  and  opening  it  to  those  who 

Fought   instruction. IT  A  sower — a 

man  who  sows  seed.  This  is  a  com- 
mon and  familiar  work;  and  the  les- 
sons from  it  could  easily  be  understood. 
It  agrees  well  for  an  illustration  with 
the  work  of  Christ  and  His  minis- 
ters, sowing  the   seeds  of  truth. 

4.  The  way-side — where  the  *ield 
and  the  road  join — the  edge  of  the 
ield  which  the  plough  had  not  turned 
it  p.  These  are  they  who  hear  the 
word,  and  do  not  understand  it  (vs. 
19),  and  do  not  care  for  it.  They 
five  it  no  attention.  It  falls  upon 
diem  as  up>n  the  hard,  unploughed, 
unprepared   edge    ot    the   field    that 


the  fowls   came  and   devoured 
them  r.p. 

5  Some  fell  upon  stony  places, 
where  they  had  not  much  earth; 
and  forthwith  they  sprung  up, 
because  they  had  no  deepness 
of  earth  : 

6  And  when  the  sun  was  up, 
they  were  scorched ;    and    be 


skirts  the  road.  Satan  takes  away 
the  word,  by  diverting  the  mind, 
starting  objections,  or  keeping  the 
thoughts  dull,  sluggish,  and  careless 
about  the  whole  matter,  or  exciting 
an  interest  in  any  thing  else  about 
the  sermon  or  service,  rather  than  the 
truth  itsell;  or,  this  seed  is  trodden 
d-own  (Luke).  The  young  are  often 
prevented  from  attending  to  God's 
commands  by  gay  diversions — com- 
panions — pleasures — and  by  Satan'? 
snatching  up,  by  his  temptations,  anv 
germ  of  truth  from  their  minds,  just 
as  birds  pick  up  seeds  that  have 
lodged  on  the  hard  ground.  Yet  this 
is  no  excuse  for  them,  because"  they 
love  darkness  rather  than  light." 

5.  Stony  places  (Luke — u a  rock"). 
That  is,  where  there  was  but  a  thin 
surface  of  soil  with  rock  underneath ; 
a  mere  covering  of  ground  upon  a 
base  of  rock,  just  enough  to  conceal 
the  rock  from  view,  but  not  enough 
to  allow  of  any  rooting  in  the 
ground. IT  Forthwith — immediate- 
ly. Though  they  sprang  up  the 
sooner  for  the  lightness  of  soil,  yet 
they  sooner  withered,  on  the  same 
account.  There  are  often  hasty  con- 
versions and  professions  that  have  no 
depth  or  genuineness — are  gone  and 
vanish  as  quick  as  they  came.  Noisy, 
boastful  converts  are  often  such. 

6.  See  vss.  20  and  21.  Stony  ground 
hearers,  anon  or  promptly  receive  it 
(vs.  20)  eagerly,  "with  jov."  They 
differ  from  the  "former  in  going  fur- 
ther and  yet  not  getting  through.  It 
is  not  from  their  being  diverted  and 
losing  the  truth,  but  from  their  not  be- 
ing converted  to  it — not  deeply  feeling 
it,  but  hastily  and  superficially  catch 


U4 


MATTHEW. 


A.  D.  31 


cause  they   had  no  rcot,   they 
withered  away. 

7  And  some  fell  among  thorns  ; 
and  the  thorns  sprung  up  and 
choked  them. 

8  But   other   fell    into     good 


ing  at  it.  They  spring  up  in  a  mo- 
ment from  some  exciting  impulse. 
Their  hearts  are  not  truly  exercised, 
and  not  at  all  changed.  Religion  has 
taken  no  root  in  their  bosoms.  They 
cannot  endure  trial  or  persecution  any 
more  than  such  a  hasty  sprout  can 
stand  the  scorching,  mid-day  sun. 
False  professors  who  sit  and  hear,  but 
do  nothing  in  Christ's  service,  and 
make  no  advance,  have  no  root.  Such 
are  offended  ('11).  "Scandalized  w  is  the 
Greek  term.  It  refers  to  a  stumbling- 
block.  They  stumble  and  jail  when 
a  severe  trial  of  temptation  or  perse- 
cution comes ;  they  find  it  a  stumbling- 
block  to  them,  and  they  turn  aside 
from  religion.  This  furnishes  a  cau- 
tion against  false  hopes,  high  ex- 
citements that  soon  pass  off,  and  loud 
professions  on  light  grounds. 

7.  Thorns.  Briers  and  brush  in  the 
field,  which  seemed  to  grow  the  faster 
after  the  seed  had  been  cast  in.  These 
are  the  natural,  wicked  desires  of  the 
heart.  They  came  up  thick  and 
rank — crowded  the  seed,  and  shaded 
them,  and  took  all  the  sustenance 
from  the  ground  In  other  words, 
they  choked  them.  These  thorns 
that  choke  the  truth  and  prevent  ser- 
mons and  other  teachings  from  com- 
ing to  any  thing  in  tin'  heart,  are  the 
•Mres  of  this  world  (vs.  22^;  i.  e.,  the 
anxieties  and  concerns  ot  a  worldly 
kind — of  business  or  pleasure,  which 
occupy  men's  minds.  Their  thougnts 
are  so  full  of  these  matters  that  they 
cannot  attend  to  the  word.  So,  "  the 
deccilfulness  of  riches"  (vs.  22) — the 
planning  and  worrying  to  make 
money — with  all  the  hopes  and  fears — 
the  successes  and  disappointments 
attending  it — and  even  the  tempta- 
tions to  unjust  gain.  This  keeps  the 
heart  busy  and  crowds  out  other  and 
bf  trer  things.    So,  "  the  lusts  of  other 


ground,  and  brought  forth  fruit, 
some  an  hundred-fold,  some  six- 
ty-fold, some  thirty-fold. 

9  Who  c  hath  ears  to  hear,  let 
him  hear. 


C  C.11.15. 


things  "  which  Mark  adds  (ch.  4.  18), 
"  entering  in"  have  the  same  choking 
effect.  An  appetite  for  worldliness  in 
various  shapes — a  hankering  after 
gratifications  of  sense,  in  forma 
nameless  and  numberless,  issue  in 
the  same  sad  result.  They  keep  the 
soul  excited  and  distracted  by  the 
mere  frivolities  of  the  hour — passing 
shows  —  enjoyments  —  planning  for 
gratification ;  and  the  truth  cannot 
enter  in  where  so  much  else  enters 
and  crowds  it  out.  Those  who  wish  to 
serve  God  should  treat  the  cares,  and 
riches,  and  pleasures  of  this  life,  as  the 
seductive  baits  and  snares  of  Satan, 
that  only  mislead  the  soul  and  destroy 
all  that  is  good.  "As  s» "angers  and 
pilgrims,  abstain  from  fleshly  lusts  that 
war  against  the  sou!."  And  if  the 
hearers  of  the  word  produce  no  fruit, 
they  are  known  to  be  lovers  of  pleas- 
ures, more  than  lovers  of  God.  We 
should  prayagainst  the  evils  of  our  own 
hearts,  which  will  crowd  out  all  good. 
8.  Good  ground.  Luke  explains, 
"  an  honest  and  good  heart."  The 
difference  turns  upon  the  state  of  the 
heart.  It  is  not  the  Lruth  that  changes 
the  heart  of  itself,  but  like  seed  it 
must  find  a  prepared  soil,  in  order  t< 
grow  and  yield  fruit.  Such  a  heait 
as  grace  has  prepared  is  called  here 
hones/  and  good,  that  is,  such  as  *-e- 
ceives  the  truth  soberly  and  acts  upon 
it — "  heareth  the  word  and  understand- 
eth  it" — "  having  heard  the  word  Keep 
it" — and  does  not  reject  it,  nor  let  it 

die  out. IT  A  hundred  fold,  &c,  i.  e.. 

yielding  a  hundred  graves  for  one  thai 
was  sown,  &c.  Sc  it  is  at  times  with 
grain.  True  religion  shows  a  large 
increase  and  growth  upon  the  firs! 
beginning.  "  Much  fruit"  is  a  mark 
of  discipleship  (Jno.  13.  8).  All  >jru# 
Christians  do  njt  produce  alike,  any 
more   than  a..  goo<3  seeds  jield  ar 


a.  d.  3i] 


CHAPTER   XIII. 


145 


10  U  And  the  disciples  came, 
and  said  unto  him,  Why  speak- 
est  thou  unto  them  in  parables? 

11  He  answered  and  said  unto 
them,  Because  it  is  given  unto 
you  to  d  know  the  mysteries  of 
the  kingdom  of  heaven,  but  to 
them  it  is  not  given. 

12  For e  whosoever  hath,  to 
him  shall  be  given,  and  he  shall 
have  more  abundance:  but  who- 
soever hath  not,  from  him  shall 
be  taken  away,  even  that  he 
hath. 

13  Therefore  speak  I  to  them 

d  C.U.25.  Mar.4.11.  lCo.2.10,14.  Ep.l. 9,18  ;  3.9. 
Col.l. 21,27.     Uno.2.27.        e  c.25.29.  Lu.9.26. 


equal  oroduct.    Yet  there  is  aiways 
a  harvest. 

9.  Who  hath  ears.  This  is  the  com- 
mon formula  (ch.  11.  15),  lor  calling 
attention  to  something  that  needs  spe- 
cial notice  to  be  understood.  It  inti- 
mates, too  that  all  would  not  under- 
stand. And  it  is  an  appeal,  in  gen- 
eral terms,  to  all  who  have  the  natu- 
ral faculties,  as  they  are  bound  to 
hear.  It  summons  the  Christian  at- 
tention of  those  who  understand  the 
gospel  by  grace.  So  that  this  para- 
ble is  addressed  to  everyone  as  much 
as  to  those  disciples. 

10.  Why?  The  disciples  wished 
to  know  His  rtason  for  adopting  this 
method  of  teaching  the  multitudes. 

11.  Because,  &c.  His  sovereign 
will  is  the  reason  given  of  a  diffe- 
rence here  made  between  persons. 

Unto  you  it  isgiven,  or  it  pertains  to 
you  (out  oi'  mere  grace),  to  know  the 
mysteries  of  the  kingdom,  i.  e.,  the 
characteristic  doctrines  of  Christ. 
But  to  tnem  it  is  not  given,  and 
hence,  these  truths  are  conveyed  in  a 
covering  of  similitude  that  rnly  the 
initiated  will  see  through  and  under- 
stand. Mysteries  he~e  mean,  not  things 
incomprehensible,  but  the  things  not 
before  revealed,  and  not  else  revealed 
except  in  Christ. 

]'i.   For.     The  reason  is  here  ex-  j 
panded.     This  is  a  principle  which  I 
13 


in  parables  :  because  they  see- 
ing, see  not  ;  and  hearing,  they 
hear  not,  neither  do  they  under- 
stand. 

14  And  in  them  is  fulfilled  the 
prophecy  of  Esaias,  f  which 
saith,  By  shearing  ye  shall  hear, 
and  shall  not  understand  ;  and 
seeing  ye  shall  see,  and  shall  not 
perceive  : 

15  For  this  people's  heart  is 
waxed  gross,  and  their  ears  are 
dull  h  of  hearing,  and  their  eyes 
they  have  closed  ;  lest  at  any 
time  they  should  see  with  their 

/Is.6.9.  g  Eze.12.2.  Jno.12.40.  Ac.28.26,27.  Ru 
11.8.  2Cor.3.14,15.     h  He.5.11. 

God  adopts.  They  who  improve 
what  opportunities  they  have,  shall 
have  more  opportunities  and  helps 
Upon  this  rule,  no  desire  after  truth 
is  ever  put  up  in  vain,  and  none  who 
seek  are  sent  empty  away.  The 
promise  and  threatening,  of  giving 
more  to  those  who  have  any  thing  at 
all,  and  taking  all  away  from  those 
who  make  no  improvement,  and 
treasure  nothing  up,  must  apply 
to  those  who  seek  Christ,  and  shall 
find  help,  or  who,  with  all  their  op- 
portunities, are  careless  and  shall  at 
length  have  their  very  opportunities 
cut  off. 

13-15.  Because  they  seeing  see  not. 
The  other  Evangelists  state  it  in  a 
different  form.  "  Thai  seeing,  they 
might  not  see,"  or,  "  may  see,  and  not 
perceive."  (Mark.)  In  using  the  par- 
ables, this  was  the  sure  result,  while 
their  wilful  blindness  was  also  a  just 
cause.  He  gave  out  the  truth  in  such 
a  way  that  those  of  proper  disposi- 
tion toward  it  would  perceive  and 
appreciate  the  meaning.  The  fault, 
therefore,  lay  in  them,  for  the  dark- 
ness was  their  own,  and  out  of  thei* 
own  hearts,  and  not  of  the  truth. 
They  had  not  the  eyes  to  see  these 
things,  and  had  not  a  heart  for  them 
at  all.  He  chose  to  state  these  things 
in  a  way  that  the  disciples  would  un- 
derstand and  not  the  Jews.     A  3d  t**i* 


146 


MATTHEW. 


A.  D.  31 


eyes,  and  hear  with  their  pars, 
and  should  understand  with 
thfir  heart,  and  should  be  con- 
verted, and  I  should  heal  them. 

16  But  •  blessed  are  your  eyes, 
for  they  see  :  and  your  ears,  £or 
they  hear. 

17  For  verily  I  say  unto  you, 
that  J  many  prophets  and  right- 
eous men  have  desired  to  see 
those  things  which  ye  see,  and 
have  not  seen  them  ;  and  to  hear 
those  things  which  ye  hear,  and 
have  not  heard  them. 

i  c.16  17.  Lu.  10.23.24.  Jno.20.29.  2Cor.4.6.  j  Ep. 
9.5,6.  He.11.13.  iPe.l. 10,11. 


could  be  referred  only  to  His  sove- 
reign pleasure,  according  to  this  plan 
of  dealing.     For  to    those    who   had 
,  the   understanding  it  was  given,  not 

deserved,  or  fntrckased IT  In   them 

isfvlfdled  (lsa.  6.  9,  10).  This  shows 
the  profound  plan.  The  people  are 
charged  by  the  prophet  with  grossest 
insensibility,  and  the  results  of  all 
their  means  of  grace  were  predicted. 
The  Jewish  nation  was  fairly  con- 
templated, and  in  these  it  is  fulfilled. 
They  are  even,  in  irony,  command- 
ed to  go  and  do  the  very  opposite  of 
what  they  ought.  "  Hear  indeed," 
or  hear  on,  "  but  understand  not." 
So  sure  was  it,  that  this  would  be  the 
result,  and  so  determined  did  they 
seem  to  be  in  their  unconcern,  they 
are  at  length  dismissed,  as  it  were, 
with  this  language  of  desperation 
and  abandonment.  So  also,  the  pro- 
phet is  charged  to  do,  what  all  his  ef- 
forts were  foreseen  as  accomplishing, 
'*  Make  fat  (he  heart  of  this  people" 
&c.  "Judicial  blindness  is  the  tiling 
predicted  and  ordained  as  the  result 
of  national  and  personal  depravity. 
This  end  would  be  promoted  by  the 
preaching  of  the  truth,  and  so,  a  com- 
mand to  preach,  was  in  effect,  a  com- 
mand to  blind  and  harden  them."  In 
.nis  passage  the  Septuagint  (Greek) 
version  is  retained,  in  which  the  peo- 
ple's guilt  is  the  prominent  idea."  In 
John  12.  JO,  &e  sentence  takes  ano-  \ 


18  %  Hear  k  ye  therefore  tho 
parable  of  the  sower. 

19  When  any  one  heareth  the 
word  i  of  the  kingdom,  and  un- 
derstandeth  it  not,  then  comcth 
the  wicked  m  one,  and  catcheth 
away  that  which  was  sown  in  his 
heart.  This  is  he  which  receiv- 
ed seed  by  the  way-side. 

20  But  he  that  received  the 
seed  into  stony  places,  the  same 
is  he  that  heareth  the  word,  and 
anon  with  joy  "  receiveth  it : 


k  Mar.4.14,&c.  Lu.8.1l,&c.  I  c.4.23.  m  Uo.2. 
13,14;  3.12.  n  Is.58.2.  Eze.33.31,32.  Ji:o.5.35.  Ga. 
4.15. 


ther  form  in  order  to  bring  out  the 
idea  of  judicial  blindness.  "  He  hath 
blinded  their  eyes,"  &c.  (See  Alexan- 
der on  Isaiah.)     Mark  8.  17,  18. 

16.  Those  who  do  see  and  hear, 
should  bless  the  distinguishing  grace. 
The  eyes  and  ears  of  the  disciples 
were  blessed  because  their  eyes  had 
been  opened  and  their  ears  unstop- 
ped to  see  and  hear  the  truths  of  th" 
gospel,  which  natural  men  cannot  un- 
derstand. And  they  were  blessed  in 
living  to  see  Christ  in  the  flesh,  and 
to  hear  His  doctrines  from  His  own 
lips. 

17.  Many  prophets.  Isaiah  and  all 
the  prophets  in  some  degree  lookec 
forward  to  Christ.  They  prophesied 
of  Him,  and  desired  to  see  these  gos- 
pel realities.  So  "  Abraham  rejoiced 
to  see  my  day ;  he  saw  it,  and  was 
glad,"  though  it  was  onlv  by  the  eve 
of  faith.  See  John  8.  56.  I  Pet.'l. 
10-12.     Heb.  11.  13. 

18.  Hear  ye.  The  disciples  are 
here  addressed.  Christ  would  ex- 
plain to  them  the  parable,  and  asks 
them  to  listen.  Mark  reads  (4.  13), 
"  Know  ye  not  this  parage.  And 
how  then  will  ye  know  all  parables?" 
as  nothing  would  seem  plainer  than 
this,  and  this  was  fundamental. 

19.  The  hardened  and  careless  are 
here  understood — way-side  hearers  in 
the  unploughed  edge  of  the  field, 
(See  notes,  vs.  4.) 


A.  D.  31] 


CHAPTER  XIII. 


141 


21  Yet  hath  he  not  root  in 
himself,  but  dureth  for  a  whLe  ; 
for  when  tribulation  or  persecu- 
tion ariseth  because  of  the  word, 
by  and  by  he  is  offended.0 

22  He  also  that  received  seed 
among  the  thorns,  is  he  that 
heareth  the  word;  and  the  care 
p  of  this  world  and  the  deceitful- 
ness  of  riches  q  choke  the  word, 
and  he  becometh  unfruitful. 

23  But  he  that  received  seed 


O  c.24. 10;  26.31.  2TU.1S.    p  Lu.H.16-24.    q  Mar. 
10.23.  lTi.6.9.  2Ti.4.lO. 


20,  21.  Stony  ground  hearers,  are 
the  superficial  and  outside  converts. 
Their  religion  is  an  impulse,  and 
they  are  of  loose  surface  and  hard, 
rocky,  botttom.  (See  notes  verses  5 
and  6.)  Hard  trials,  like  the  hot  sun 
upon  a  plant  without  root,  wither  it 
away. 

22.  Among  the  thorns.  The  worldly 
converts.  Those  whose  religion  is 
so  surrounded  and  choked  by  world- 
liness,  that  they  soon  give  out 
(1  Tim.  6.  9-11). 

23.  The  good  ground  hearers  are 
the  true  ct  nverts — the  renewed  re- 
generate- where  the  heart  is  really 
changed,  and  it  is  not  all  outside,  or 
temporary,  or  worldly.  There  may 
be  various  degrees  of  fruitfulness, 
but  pll  true  Christians  are  fruitful, 
and  we  are  to  aim  at  much. 

[()55.  The  Parable  op  the  Tares. 
Other  Paraki.es.] — Near  Caperna- 
um? 

Matt         J     Mark.        I  Luke.      I   John. 
13.  21-53   I  4.  26-34  I  I 

24.  Put  He  forth— napeQvKtv.  The 
word  implies  that  He  proposed  it,  as 
one  would  a  riddle.  It  had  a  deeply 
spiritual  sense.  This  parable  is  in- 
tended to  exhibit  the  nature  of  the 
visible  church.,  the  mixture  of  the 
members,   and  the  reason  of  it,   and 

why  it  must  so  be  till  the  end. 

IT  A  man  which  sowed  good  seed.  By 
this  is  iepresented  ■•  /he  Son  of  Man" 
fv&.  37\     This  titi"  is  that  most  fre- 


into  the  good  ground,  is  he  thai 
heareth  the  word,  and  under- 
standeth  it ;  which  also  beareth 
fruit,  r  and  bringeth  forth,  some 
an  hundred-fold,  some  sixty, 
some  thirty. 

24  H  Another  s  parable  put  he 
forth  unto  them,  saying,  The 
kingdom  of  heaven  is  likened 
unto  a  man  which  sowed  good  » 
seed  in  his  field  : 

r  Jno.15  5.    s  Is.28.10,13.    t  lPe.1.23. 

quently  used  by  our  Lord  to  desig- 
nate Himself,  and  never  given  Him 
i*r  the  New  Testament  by  any  other, 
except  in  one  instance  (Acts  7.  56), 
where  Stephen  seems  to  have  seen 
Him  in  His  glorified  humanity.  The 
title  was  alreadv  given  Him  in  the 
Old  Testament  (Dan.  7.  13),  and  He 
claims  it  as  the  Second  Adam,  in 
which  capacity  He  loved  to  be  recog- 
nized. The  title  by  which  He  was 
popularly  named,  was    "  the  Son  of 

David." IT  His  field.     This  repre 

sents  the  region  within  which  the 
gospel  is  properly  preached — that  is, 
the  world  (vs.  38).     It  is  Christ's  field 

for    His    work    of   redemption. 

IT  The  good  seed,  "  are  the  children  of 
the  kingdom" — the  true  membership 
— such  as  really  belong  to  the  king- 
dom, in  distinction  from  those  who 
are  but  nominally  such.  In  the  last 
parable,  the  good  seed  was  the  truth ; 
but  here,  in  the  progress  of  the  senti 
ment,  the  seed  is  regarded  as  having 
entered  into  the  person  and  having 
become  identical  with  him.  The  field 
is  called  the  world  (vs.  38),  because 
God  has  ordained  to  gather  His  chil- 
dren out  of  all  nations,  and  because 
the  great  preaching  commission  is, 
'•  Go  ye  into  all  the  world  and  preach 
the  gospel  to  every  creature."  The 
Lord  may  be  said  to  sow  this  field, 
because  "  of  His  own  will  begat  He 
us  with  the  word  of  truth,"  and  wi 
are  born,  '  not  of  corruptible  r.eed 
but  of  incorruptible,  by  the  word  of 


HH 


MATTiIEW. 


A.  D.  31 


25  But  while  men  slept,  his 
nnemy  came  and  sowed  tares 
among  the  wheat,  and  went  his 
way. 

26  But  when  the  blade  was 
sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares 
also. 

God,  which  liveth  and  abideth  for- 
ever." And,  as  in  th\s  field,  all  these 
things  of  the  parable  occur,  so  the 
visible  church  seems  to  be  described 
as  co-extensive  with  the  world :  not 
confined  to  Jews,  nor  brought,  as  yet. 
to  the  strict  dimensions  of  the  church 
invisible.  The  disciples  were  not  pre- 
pared to  expect  this  mixture  of  good 
and  evil — wheat  and  tares — in  the 
church.  Hence  Chris'  warns  them 
beforehand,  so  that  they  might  not  be 
offended,  or  think  that  God's  promises 
had  tailed,  and  thai  tney  might  know 
how  to  behave  themselves  when  the 
mystery  of  iniquity  should  begin 
manifestly  to  work.  What  a  trial 
was  to  come  to  the  faith  of  the  twelve, 
to  find  a  Judas  in  their  small  circle. 
25.  While  men  slept.  This  means 
not  so  much  to  censure  the  neglect  of 
any,  as  though  it  were  on  this  ac- 
count mainly  that  such  mischief  was 
done ;  but  it  points  to  the  fact,  that 
this  unholy  mixture  is  brought  about, 
in  the  night,  as  it  were,  at  a  time 
when  men  cannot  see  the  mischief- 
maker  or  his  deeds,  but  can  only  tell 
that  it  is  done,  from  the  result.  We 
cannot  always  detect  Satan's  move- 
ments, nor  expect  to  see  his  work  in 
human  hearts,  and  hence  we  may  be 
the  more  diffident  of  our  skill  in  dis- 
cerning between  the  precious  and  the 

vile. IT  Tares.     The  children  of  the 

wicked  one  (vs.  38).  Such  as  belong 
to  Satan  and  are  of  him.  These  are 
the  oeed  of  his  sowing,  as  distin- 
guished from  the  true  membership. 
These  are  the  false  professors  that 
must  be  expected  in  the  visible 
church.  IVie  enemy  is  the  Devil  (vs. 
39).  th°  wicked  one,  as  the  being, 
of  all,  the  most  emphatically,  abso- 
lutely,   essentially     and     supremely 


27  So  the  servants  of  the 
householder  came  and  said  unto 
him,  Sir,  didst  not  thou  sow 
good  seed  in  thy  field ;  from 
whence  then  hath  it  tares  ? 

28  He  said  unto  them,  An  en- 
emy hath  done  this.  The  serv- 
ants said  unto  him,  Wilt  thou 


evil,  and  the  source  and  sower  of  ii 
(John  8.  44).  Satan  sows  these  seeds, 
not  as  though  he  could  create  evil 
beings,  but  only  spoil  the  good. 
Therefore  Augustine  speaks  of  the 
origin  of  evii  as  not  a  generation,  but 
a  degeneration — as  having  not  an  effiy 
cicnt  but  a  deficient  cause.  Satan  is 
here  set  forth  as  the  enemy  of  the  Son 
of  Man.  These  tares  are  rather  a 
bastard  wheat,  says  Trench.  The 
wild  grapes  instead  of  the  good  (Isa, 
5.  '2).  The  mischief  here  spoken  of 
is  well  known  in  the  East  and  else- 
where. Malicious  persons  sow  some 
bad  seed  among  the  grain,  that  will 
grow  up  and  choke  it.  It  is  not  detect- 
ed at  first,  ot  even  when  it  fi^t 
springs  up  ;  and  afterward,  it  is  not 
easy  to  distinguish  the  two.  The 
wicked  are  among  the  righteous  in 
the  church,  like  tares  among  the 
wheat  in  the  same  field,  because  liiey 
are  of  most  pernicious  influence 
among  professors,  and  it  is  impossi- 
ble, by  the  strictest  discipline,  to  make 
a  perfect  separation  of  them  on  earth. 
This  is  the  point  of  the  parable. 
Sinners  are  called  the  children  of 
the  wicked  one,  because  they  bear  his 
likeness,  and  the  works  of  their  father 
thev  will  do. 

26.  The  blade — the  stalk.  It  is  witn 
the  fruits  of  piety  in  the  Christian 
life,  that  a  false  profession  contrasts. 
There  must  be  holiness  in  the  church, 
to  show  the  unholiness  in  the  false 
membership,  and  hence,  when  the 
church  is  degenerate,  false  religion 
does  not  so  easily  appear;  the  true 
and  false  are  confounded — discipline 
is  neglected,  and  the  church  itsell  is 
disgraced. 

27.  Whence  then  hath  it  lares  ?  This 
is  the  surprise  of  many,  and  ibe  woild 


A.  D  31.J 


CHAPTER   XIII. 


140 


then  that  we  go  and  gather  them  |  til  the  harvest :  and  in  the  time 

of  harvest u  I  will  say  to  thu 
reapers,  Gather  ye  together  iirsi 
the  tares,  and  bind  them  in  bun- 
dles to  v  burn  them  :  but  gather 
the  wheat  w  into  my  bain. 


up  l 

'29  But  he  said,  Nay  ;  lest 
while  ye  gather  up  the  tares,  ye 
root  up  also  the  wheat  with 
them. 

30  Let  both  grow  together  un- 


affect  to  wonder  at  this,  and  it  is  a  fit 
topic  for  earnest  inquiry. 

28.  Gather  them  up.  These  mis- 
chiefs are  the  direct  work  of  Satan — 

1  an  enemy  hath  done  this."  It  is  no. 
part  of  the  church  system,  or  of  its 
design,  to  harbour  bad  members.  It 
does  not  excuse  the  false  professor  or 
the  gainsayer.  It  only  points  for  an  ex- 
planation to  that  agency  of  all  evil — 
the  devil.  Bat  the  zeal  of  many  is  at 
once  to  rid  the  church  of  all  imper- 
fection, so  that  it  shall  be  without 
spot  or  wrinkle  or  blemish,  or  any 
such  thing.  This  is  often  an  Elias- 
zeal,  as  in  Luke  9.  54.  Some,  like 
Jehu,  call  upon  others  to  see  their 
"  zeal  for  the  Lord."  Some  can  see 
no  church  where  they  find  not  perfect 
purity.  But  Paul  recognized  the 
church  of  Corinth,  though  corrupt, 
because  he  found  there  the  Christian 
doctrine  with  the  sacraments,  by 
which  the  church  is  to  be  known. 

29.  Lest,  &c.  Such  a  work  of 
rooting  out  with  such  an  unqualified 
determination,  is  perilous  in  itself. 
ana  often  suspicious  in  the  spirit  ol 
it.  Our  Lord  cautions  against  such 
an  enterprise.  There  is  danger  of 
rooting  up  the  wheat  with  the  tares, 
because  of  our  inability  to  distin- 
guish as  perfectly  as  the  case  would 
demand.  And  a  spirit  of  zealous  ex- 
termination, that  undertakes  such  a 
woik  of  rooting  up  and  putting  out 
all  that  seems  to  them  evil,  "  may  be 
rather  a  war  of  the  lares  against  the 
vicat,  than  of  the  wheat  against  the 
tares." — Trench. 

30.  Let  doth  grow  together.  The 
tares  are  to  be  separated  from  the 
wheat,  but  the  householder's  servants 
here  are  not  the  ones  to  do  it  with  ex- 
actness, nor  is  this  the  time  tor  it  to 
be  perfectly  done.     We  cannot  expect 

13* 


Mal.4.1.    u>  Lu.3.17. 


the  church  to  be  wholly  rid  of  false 
members  for  the  present.  These  who 
lay  this  to  the  blame  of  the  church, 
that  it  has  tares  among  the  wheat,  do 
not  know  their  own  hearts,  or  others'. 
Discipline  is  appointed  in  the  church, 
and  wo  to  those  officers  who  neglect- 
it,  and  are  careless  of  the  flock,  or  of 
its  purity.  But  we  are  to  beware  of 
destroying  a  weak  brother,  or  of  in- 
dulging an  arrogant,  Pharisaic  zeal, 
or  of  pretending,  finally,  to  settle  all 
these  differences.  There  are  false 
professors,  but  "  what  is  the  chaff  to 
the  wheat  1"  Observe  :  Evil  and 
good  are  to  grow  together,  to  in- 
crease and  develcpe  side  by  side,  and 
intermixed,  until  the  end  of  time. 
The  good  is  not  to  choke  the  evil,  but 
Satan  is  still  to  have  his  work  and 
wages  on  earth. 1  T/te  harvest  rep- 
resents the  end  of  the  world  (see  vs. 
39) ;  because  at  the  last,  all  results 
are  gathered  up — men  are  judged — 
fruits  are  brought  to  light,  and  a  final 
disposal  is  made  of  the  good  and  ihe 
bad. —  The  reapers  are  the  angels 
(vs.  39).  They  are  appointed  to  this 
office.  Christ  is  represented  as  com- 
ing to  judgment  and  ail  the  holy  angels 

with  Him"  (Matt.  25). IT  To  bum 

them.  Tares  are  burned  so  as  to 
destroy  most  effectually  the  mis- 
chievous seed.  Like  this,  in  the  end 
of  the  world,  will  be  the  gathering 
and  effectual  destroying  of  the  wick- 
ed, beyond  the  possibility  of  their 
propagating  evil  any  more. II  Gath- 
er ye  together.  &c.,  or  as  in  vs.  41, 
gather  out  of  His  kingdom.  This  will 
be  the  proper  purifying  process,  remo- 
ving every  evil  thing  from  the  church 
(see  Zeph.  1.  3)  to  "  a-  furnace  oj 
Jit  "(vs.  42).— '•  Whose  end  is  to  be 
bu  ned"  (Heb.  6.  8).  Utterly  burned 
wi  h  fire  (2  Sam.  23.  6,  7).     This  e* 


150 


MATTHEW. 


[A.  D.  31, 


31  1"  Another  parable  put  he 
forth  unO  them,  saying,  The 
kingdom  of  heaven  is  like  to  a  x 
grain  of  mustard-seed,  which  a 
man  took  and  sowed  in  his  field 

32  Which  Indeed  is  the  least 

a  Mar.4.3G. 


presses  the  common  idea  in  the  scrip- 
tare  of  eternal  burning,  as  the  valley 
of  Hinnom  (Mark  9.  43-48).  This 
casting  into  a  furnace,  which'  is  here 
the  image  of  hell,  was  a  punishment 
in  use  among  the  Chaldeans  (Jer.  29. 

22.     Dan.   3.   6). IT  Wailing,  &c. 

(vs.  42).  The  article  here,  and  usual- 
ly in  this  phrase  in  the  New  Testa- 
ment, gives  a  definite  and  emphatic 
sense:  the  ivailing,  so  peculiar  and 
deserved.     These  are  expressions  of 

rage  and  impatience  (Acts.  7.  54). 

"I  Gather  the  wheat  into  my  barn.  The 
righteous,  in  the  judgment,  shall  be 
admitted  and  welcomed  to  the  joy  of 
their  Lord :  shall  skim  forth,  as  dis- 
tinct from  the  rest,  "  as  the  sun  in 
the  kingdom  of  their  Father"  (vs. 
43),  as  if  transfigured  before  the  uni- 
verse. "  They  that  be  wise  shall 
shine  as  the  brightness  of  the  firma- 
ment" (Dan.  12.  3),  the  children  of 
light  and  of  the  day.  God  permits 
the  evil  and  the  good  to  dwell  together 
thus,  at  present,  in  order  to  show  His 
forbearance,  and  to  exercise  the  cir- 
cumspection and  patience  of  His  peo- 
ple, as  well  as  to  show  the  need  of  a 
final  judgment  day,  and  to  make  His 
children  look  for'  and  pray  for  His 
coming  kingdom,  as  prophesied  of 
(Isa.  52.  1),  wiih  no  more  uncircum- 
cised  or  unclean — Zech.  14.  21,  no 
more  the  Canaanite  in  the  house  of 
the  Lord — His  people  all  righteous 
Isa.  60.  21.  Compare  Isa.  35.  8.  Joel 
3.  17.  Ezek.  37.  21-27.  Zeph.  3.  13. 
From  this  we  are  encouraged  to  per- 
suade sinners  to  repentance,  because 
"he  long-suffering  of  our  God  is  sal- 
vation and  not  slackness.  It  shows 
His  willingness  to  save.  And  the 
goodness  of  God  should  lead  sinners 
tj  repentance.  Observe,  this  para- 
ble teaches  us  how  possible  it  is  for 
fa.se  professors  to  eL'er  the  church 


of  all  seeds  ;  but  when  it  ia 
grown,  it  is  the  greatest  among 
herbs,  and  becometh  a  tree,  -v  so 
that  the  birds  of  the  air  come 
and  lodge  in  the  branches  there- 
of. 

y  Eze.  17.23. 

Nothing  else  can  be  expected.  No- 
thing else  is  pretended.  This  is  not 
to  be  charged  against  the  church. 
The  self-deceived  and  deceivers  will 
all  be  made  known  at  the  last.  And 
for  the  present,  how  necessary  that 
we  examine  ourselves,  since  mem- 
bership is  no  guaranty  for  our  new 
nature.  Christ  is  the  final  judge.  Let 
all  understand:  "  Who  hath  ears  to 
hear,  let  him  hear"  (vs.  43).  There 
are  things  here  that  require  spiritual 
discernment,  and  the  parable  is  wor- 
thy to  be  personally  applied  by  each. 
In  these  two  parables  they  had  heard 
of  the  difficulties  and  drawbacks 
which  belong  to  the  kingdom.  Now 
He  would  speak  two  other  parables 
for  their  encouragement. 

31.  Mustard-seed.  This  parable 
is  to  show  that  the  kingdom  of  Christ, 
though  having  these  hindrances  and 
drawbacks,  will  prosper.  The  growth 
of  a  kingdom  had  been  set  forth  un- 
der this  image  of  a  tree  (Dan.  4. 
10-12.  Ezek.  31.  3-9),  and  so  of  this 
kingdom  (Ezek.  10;  7.22-24.  Psalm 
80.  8).  This  seed  is  taken  to  show 
the  greatness  of  the  tree  as  compared 
with  the  smallness  of  its  origin. 

32.  The  least.  This  is  not  absolute- 
ly the  case,  but  comparatively  and 
proverbially  so.  "  Small  as  a  g~ain 
of  mustard-seed,"  was  a  proverb 
among  the  Jews.  As  the  church  of 
Christ  began  in  so  small  a  way,  and 
seemed  so  unpromising  at  first,  but 
afterward  should  grow  to  the  great- 
est size,  the  image  is  striking.  The 
mustard-bush  becomes  the  gicatest 
among  herbs — becomes  a  tree.  It 
sometimes  grows  to  the  height  of  ten 
or  twelve  leet.  This  refers  to  the 
church  in  its  outward,  visible  mani- 
festation— and  it  applies  to  piety  in 
the  individual  heart.  So  adds  The- 
ophylact:  "  Be  thou  such  a  grain  oi 


A,  i».  41.] 


CHAPTER  XIII. 


151 


33  H  Another  parable  spake 
he  unto  tl  em  :  The  kingdom  of 
heaven  is  like  unto  leaven,  which 
a  woman  took  and  hid  in  three 
measures'  of  meal,  till  the  whole 
was  leavened. 

34  All  these  things  spake  Je- 
sus unto  the  multitude  in  para- 
bles ;z  and  without  a  parable 
spake  he  not  unto  them  ; 

35  That  it  might  be  fulfilled 
which  was  spoken  by  the  pro- 
phet, a  saying,  I  will  open  my 

1  The  Greek  word  signifies  a  measure  (about  a 
pec'c  and  a  half,  toanting  a  little  more  than  a 
pint),    z  Mar.4.33.    a  Ps.78.2. 


mustard — small,  indeed,  in  appear- 
ance, lor  it  becomes  thee  not  to  make 
a  spectacle  of  thy  virtue,  but  fervent, 
and  zealous,  and  energetic,  and  armed 
to  reprove." 

33.  Leaven.  Under  another  figure 
the  progress  of  the  church  is  present- 
ed in  a  new  aspect.  The  kingdom  is 
here  compared  to  that  substance  which 
is  used  to  ferment  meal.  The  hidden, 
mysterious  working  of  the  gospel  is 
here  illustrated.  The  secret  influ- 
ence in  the  heart,  and  in  the  world, 
is  like  that  of  leaven,  which  silently 
works,  and  pervades  the  whole  mass. 
How  remarkable  an  ignorance  do 
heathen  writers  betray  of  the  great 
work  th$t  was  going  on  just  below 
the  surface  of  society,  when  Christ's 
kingdom  began  to  spread,  even  until 
Christianity  had  well  nigh  triumphed. 
This  parable  shows  how  the  grace 
which  so  effectually  operates  in  the 
heart,  is  imparted,  as  the  leaven  is 
put  into  the  meal.  How  it  is  hidden 
away  there — spiritual,  and  not  visible 
except  from  the  effects — "your  life  is 
hid  with  Christ,  in  God" — and  how, 
by  the  law  of  its  operation,  it  must 
go  on  to  spread  untit  the  whole  is  leav- 
ened. This  is  the  law  of  Christian 
progress  and  perseverance  to  final 
perfection  in  Heaven.  So  the  world 
shall  be  filled  with  the  knowledge  of 
the  glory  of  the  Lord  as  the  waters 
ill  the  seas. 


mouth  in  parables  ;  I  will  utter 
things  which  have  been  kept * 
secret  from  the  foundation  oi 
the  world. 

36  Then  Jesus  sent  the  multi- 
tude away,  and  went  into  the 
house  :  and  his  disciples  came 
unto  him,  saying.  Declare  unto 
us  the  parable  of  the  tares  of  the 
field. 

37  He  answered  and  said  unto 
them,  He  that  soweth  the  good 
seed  is  the  Son  of  man  : 

38  The  field  is  the  world  :c  the 

b  Lu.10.14.  Ro.16.25,26.  Col.  1.26.  C  Ro.10.I8. 
Col.  1.6. 


34  This  means  that  Christ  adopted 
this  as  His  favourite  and  common 
mode  of  teaching  the  multitude.  It 
was  by  pictures,  attractive  and  com- 
prehensive. To  those  who  could  not 
understand  the  spiritual  truth,  they 
were  imaged  to  the  eye — and  by  their 
vivid  impression  they  might  serve  as 
formulas  of  truth,  to  recall  it  in  its 
connexions  and  relations,  if  afterward 
it  should  be  received.  Yet  they  wjuld 
bring  only  deeper  darkness  to  the  re- 
jecters of  the  light.  It  was  part!y  to 
defeat  the  malice  and  vigilant  hos- 
tility of  the  Scribes  and  Pharisees, 
who,  had  He  now  spoken  in  plainest 
terms,  would  have  plotted  to  deUroy 
Him. 

35.  That  it  might  be  fulfilled.  (Psann 
78).  The  Psalmist  was  Asaph,  the  seer 
(2  Chron.  29.  30).  Speaking  of  the 
things  pertaining  to  the  kingdom  of 
God,  he  used  this  language,  with  an 
intent  in  the  mind  cf  the  Spirit,  that 
it  should  have  an  application  and 
fulfilment  here,  in  Christ.  The  Psalm- 
ist is  called  a  prophet  in  this  verse, 
and  yet  his  Psalm  is  a  recital  of  God's 
dealings  with  the  church,  which  can 
be  prophetic  only  as  looking  forward 
to  Christ,  rehearsing  the  Divine  faith- 
fulness in  Zion.  The  terms  in  the 
Psalm  mean  rather  '•  weighty  senten- 
ces," and  "  profound  sayings."  Ana 
here  Christ  shows  Himself  as  using 
this  method  of  instruction  in  acco*(i» 


152 


MATTHEW. 


[A  D.  31. 


good  Feed  arc  the  children  of 
the  kingdom  ; fl  but  the  tares  are 
the  children  of  the  wicked  e  one. 

39  The  enemy  that  sowed 
them  is  the  devil :  the  harvest  is 
the  end  of  the  world  ;  f  and  the 
reapers  are  the  angels.? 

40  As  therefore  the  tares  are 
gathered  and  burned  in  the  fire  ; 
*  so  shall  it  be  in  the  end  of  this 
world. 

41  The  Son  of  man  shall  send 
forth  his  angels,  and  they  shall 
gather  out  of  his  kingdom  l  all 

dlPe.1.23.  eJno.8.44.  Ac.  13.10.  Uno.3.8.  /Joel 
8.13.  Re. 14.15.  g  Re.14. 15-19.  h  ver.30.  l  Or, 
tcandals. 

ance  with  this  prophetic  reference  of 
the  Psalm. 

37-40.  The  explanation  of  the  par- 
able of  the  tares  is  already  given,  in 
connection  with  the  various  portions 
of  it  as  they  occur. 

41.  All  tkings  that  offend — margin, 
scandals.  Gr.  <ncav6a\a,  lit.  stumbling- 
blocks.  Alluding  here  to  persons — 
"  seducers." — Campbell.  Trench  un- 
derstands the  word  as  from  the  old 
form  oKav6a\ri6pov,  meaning  that  part 
of  a  trap  or  snare  on  which  the  bait 
is  placed,  and  which  being  touched 
by  the  animal  gives  way,  and  draws 
the  snare  suddenly  tight.  In  the  New- 
Testament  it  includes  whatever,  en- 
tangling as  it  were  men's  feet,  might 
cause  them  to  fall.  Our  Lord  having 
sent  the  multitude  away,  went  into  the 
house,  and  explained  to  His  disciples 
that  which  they  had  not  understood  ; 
and  to  them  also  He  delivered  these 
other  parables  of  different  style  from 
the  former. 

44.  Here  it  is  taught  that  the  king- 
dom is  not  merely  a  general,  bid  also  an 
inaividual  thing.  Unless  it  be  per- 
ianal   with    us,    it    is    nothing. 

If  Like  unto  treasure  hid.     The  point 
of  this    and   the   following    parable, 
seems  to   be  to  show  how  the  king- 
dom of  heaven,  or  the  gospel    provi-  j 
sion,  is  to  be  personally  laid  hold  ol   j 
by  f&«th.     Thai  while  on  God's  part,  j 


things  that  offend,  and  i  them 
which  do  iniquity  ; 

42  And  j  shall  cast  them  into  a 
furnace  of  fire  :  there  k  shall  bo 
wailing  and  gnashing  of  teeth. 

43  Then  shall  the  righteous 
shine  i  forth  as  the  sun,  in  the 
kingdom  of  their  Father.  Who 
hath  ears  to  hear,  let  him  hear. 

44  If  Again  :  the  kingdom  of 
rjcaven  is  like  unto  treasure  ff 
hid  in  a  field  ;  the  which  when 
a  man  hath  found,  he  hideth,  and 
for  joy  thereof  goeth  and  selleth 


i  Lu.13.27.    j  0.3.12.  Re. 19.20;  20.10.     fc  ver.50. 
.8.12.     I  Dli.12.3.   lCor.15.49.     VI  Pr.2.4,5. 


it  is  destined  to  spread  as  leaven,  si- 
lently, but  surely — on  our  part,  it  is  to 
be  sought  and  secured.  This  is  the 
practical  portion  of  the  parables.  In 
both  these  also,  the  gospel  prize  is 
represented  as  first  found,  then  found 
out,  and  rejoiced  in  !  Tlus,  says  Cal- 
vin, denotes  the  knowledge  of  faith.  In 
both  cases  it  is  the  joy  of  the  discove- 
ry that  moves  to  the  earnest  and  suc- 
cessful appropriation,  discarding  all 
things  else.  In  Eastern  countries 
hid  treasure  was  not  uncommon. 
Property  was  often  held  partly  in 
such  valuables  as  could  be  buried. 
Hence  these  rich  deposits  were  often 
found  where  they  had  been  hid  by 
the  owners  long  before.  A  Greek 
is  said  to  have  bought  ground  where 
such  treasures  were  reported  to  lie. 
He  inquired  at  the  Oracle  of  Delphi, 
and  was  told  to  "  turn  every  stone. 
This  ne  did,  and  found  it.  "  So  we 
speak  of  "  leaving  no  stone  unturned,'* 
in  some  great  effort.  This  illustrates 
what  is  here  taught  by  the  parable. 
The  points  are  these.  The  gospel 
treasure  is  the  rich  grace  that  is  found 
so  abundantly  in  Christ — durable 
riches  and  righteousness — '■  in  whom 
are  hid  all  the  treasures  of  wisdom 
and  knowledge."  It  is  hid  to  the  nat- 
ural man  who  "  discerneth  not  the 
things  of  ibe  Spirit  of  God."  It  is 
"  concealed  from  the  '.vise  and  pre- 


A.  D  31.] 


CHAPTER  X11I. 


153 


•  all  that  he  Iialh,  and  buyeth  ° 
that  field. 

45  If  Again  :  the  kingdom  of 
heaven  is  like  unto  a  merchant- 
man, seeking  goodly  pearls ; 

n  Ph.3.7,8.       o  [8.55.1.   Re.3.18. 


dent,"  but  it  is  "  revealed  unto  babes." 
"'  The  secret  of  the  Lord  is  with  them 
that  fear  Him,  and  He  will  show 
them  ilis  covenant."  Fur  this  dis- 
covery every  exertion  must  be  put 
forth,  and  no  stone  left  unturned.  The 
discovery  of  the  treasure  which  there 
is  in  Christ,  is  the  grand  gospel  mo- 
tive to  discard  seli-righteousness  and 

deny  the  world. ff  When  a  man  hath 

found,  he  hideth.  This  is  his  jealousy 
lest  it  be  lost.  He  would  not  have 
it  exposed  nor  endangered,  but  se- 
cured. He  covers  it  as  it  was.  He 
lets  it  lie  where  God  put  it — only 
marks  the  spot,  and  so  he  hastens  and 
gives  all  diligence  to  make  his  calling 
sure.  The  Christian  would  not  have 
God's  plan  of  grace  altered,  and  he 
would  go  to  a  sovereign  God  fur  his 
hope. IT  For  joy  thereof,  the  find- 
er parts  with  all  he  hath.  The  de- 
light at  finding  Christ,  and  the  riches 
that  are  in  Christ,  make  a  man  re- 
nounce all  things  for  Him.  So  Paul : 
"I  count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ 
Jesus  my  Lord,"  &c.  It  is  by  no 
means  a  bargaining,  but  a  joyful  con- 
straint. He  finds  the  treasure,  and 
then  he  buys  the  field — the  truth  as 
it  is  in  Jesus — and  sells  it  not.  This 
parable  represents,  therefore,  the  way 
in  which  we  actually  become  par- 
takers of  the  gospel  treasure.  It 
is  all  in  Christ,  in  whom  are  hid 
all  the  treasures  of  wisdom  and 
knowledge.  It  is  ail  of  grace.  Like 
finding  a  prize,  we  know  not  what 
it  is,  until  we  have  found  it.  So 
there  is  no  merit  of  ours  in  the 
W'Jrk.  That  which  is  ."set  before  us 
in  Ike  gospel"  is  already  a  hope,  to 
*e  laid  hold  of  (Hen.  (>.  18).  So  the 
^arable  represents  it  almost  as  though 
stumbled  upon,  or  found  unawares. 
lest  even  the  merit  of  seeking  should 
nave  place  ;  as  it  has  in  the  minds  of 


46'  Who,  when  he  had  found 
one  p  pearl  of  great  price,  went 
and  sold  all  that  he  had,  and 
bought  it. 

47  If  Again  :  the  kingdom  of 

p  Pr.3.14,15:  8.11. 


many.  The  man  who  has  any  dis- 
covery of  Christ  should  be  jealous, 
lest  he  lose  Him ;  and  lor  joy  of  find- 
ing in  Him  all  riches,  he  should 
count  all  things  but  dross  and  dung 
for  His  sake  (Phil.  3.  8).  Whatever 
is  a  hindrance  m  the  way  of  having 
Christ  in  His  fulness,  whether  it  be 
pleasure,  covetousness,  indolence  or 
pride,  it  is  to  be  cast  away.  And  the 
joy  of  Christ  is  that,  in  the  strength  of 
which  it  is  done. 

45,  46.  A  merchantman.  This  par- 
able illustrates  the  way  of  salvation, 
in  a  somewhat  different  light.  The 
former  spoke  of  the  treasure — this 
speaks  of  the  finder.  It  shows  the 
man  as  a  seeker,  an  inquirer,  in  the 
lowest  sense,  of  seeking  something 
good — happiness,  peace,  righteous- 
ness, safety,  salvation — and  finding 
this  one  incomparable  pearl.     In  this 

case  you  see  the   man. IT  Seeking 

goodly  pearls.  These  wTere  hidden^ 
also,  in  the  shellfish.  Men  were  em- 
ployed by  the  pearl-merchant  to  dive 
after  them  in  the  waters  of  the  East. 
But  when  this  pearl  is  found,  so  tran- 
scendent in  its  excellence  and  /alue, 
this  is  seen  to  be  the  one  thing  need- 
ful— the  good  part — the  all  in  all — and 
this  discovery  leads  to  a  forsaking  of 
all  things  else  for  this.  When  we  give 
Christ  our  hearts,  we  give  up  our  hold 
on  all  rival  and  conflicting  interests. 
This  is  required  of  us.  And  as  in 
the  former  case,  it  is  our  tasiing  that 
the  Lord  is  gracious,  and  finding  the 
one  pearl  of  great  price,  that  makes 
every  other  pearl  and  possession  taclo 
and  fail  to  attract  us  in  comparison. 
This  new  affection  has  an  expvlsiv* 
power.  We  throw  away  the  pebbles 
of  earth,  for  this  inestimable  pearl. 
This  is  representee  here,  '-not  as  am 
arbitrary  condition,  but  as  a  delight, 
ful  constraint." 

48.    Like  unto  a  net.    This   oar- 


154 


MATTHEW. 


[A.  D.  31. 


heaven  is  like  unto  a  net  that 
was  cast  into  the  sea,  and  gath- 
ered q  of  every  kind  : 

48  Which,  when  it  was  full, 
they  drew  to  shore,  and  sat 
down,  and  gathered  the  good 
into  vessels,  but  cast  the  bad 
away 

4\)  So  shall  it  be  at  the  end  of 
the  world  :  the  angels  shall 
come  forth,  and  r  sever  the  wick- 

q  C.22.10.    r  r.25.32. 


able  represents  not  only  the  present 
mixture  of  good  and  evil  members  in 
the  church  (as  the  parable  of  the 
tares),  but  further,  the  final  separa- 
tion. "  As  there  was  a  Ham  in  the 
ark,  and  a  Judas  among  the  twelve, 
so  there  should  be  a  Babylon  even 
within  the  bosom  of  the  spiritual  Is- 
rael. Esau  shall  contend  with  Jacob 
even  in  the   church's   womb"  (Gen. 

25.  22.). Hi  Net.    The  word  in  the 

original — sagene —  means  a  draw-net, 
from  which  (says  Trench)  our  word 
seine  or  scan' is  a  corruption.  It  is 
sometimes  half  a  mile  in  length,  with 
sinkers  at  the  bottom,  and  eorks  at 
the  top,  so  as  to  be  stretched  over  a 
great  extent  of  the  waters,  and  to 
sweep  all  the  fish,  of  all  kinds,  that 
are  there.  So  Christ's  kingdom,  or 
church  on  earth,  will  be  spread,  by 
the  preaching  of  the  gospel,  all  over 
the  world.  The  field  is  the  world, 
but  in  the  sea  is  the  net,  "  a  world 

within  a  world." T  When  it  was 

full — when  the  number  of  God's  elect 
is  made  up,  and  His  purposes  tor  His 

church  are  fulfilled. 1T  TJiey  drew 

to  shore.  The  time  of  final  separation 
is  not  yet,  but  at  the  consummation, 
when  all  things  will  be  closed  up, 
and  the  last  judgment  will  be  held — 

then  it  shall  be. IT  Sat  down.  This 

represents  the  sitting  in  judgment. 
Christ's  ministers  are  the  "  fishers 
cf  men."  But  the  angels  shall  come 
forth  to  the  office  work  of  final  sepa- 
ration, and  Christ  with  them  shall 
come  to  judgment.  In  the  church, 
this  work  is  very  partially  done. 


ed     from     among    the      just  , 

50  And  8  shall  cast  them  into 
the  furnace  of  fire  :  there  shall 
be  wailing  and  gnashing  of  teeth. 

51  Jesus  saith  unto  them, 
Have  ye  understood  all  these 
things  ?  They  say  unto  him, 
Yea,  Lord. 

52  Then  said  he  unto  them 
Therefore  every  scribe  which  is 
instructed  unto  the  kingdom  of 


49.  At  the  end  of  the  world,  the  an- 
gels shall  sever  or  separate  the  wick- 
ed from  among  the  just  (See  2  Tim. 

2.  20,   21). «ff  The   just   are    the 

justified — the  true  disciples.  The 
wicked  shall  be  separated  from  them, 
because  there  shall  not  enter  into  the 
heavenly  church,  any  thing  that  de- 
fileth.  They  shall  be  cast  out.  "  Thy 
people  shall  be  all  righteous. n 
"  Without  are  dogs." 

50.  The  furnace  of  fire.  Not  a  fur- 
nace, but  the  furnace.  By  this  is 
meant  that  place  of  torment  that  is  so 
definitely  spoken  of  in  scripture  as 
the  abode  of  lost  spirits. IT  Wail- 
ing. Bitter,  despairing  lamentations. 
Definitely,  in  the  Greek,  the  wail- 
ing, and  the  gnashing  of  teeth,  which 
are  deserved,  and  which  belong  there. 
The  agony  of  the  lost  will  spring 
from  self-reproaches  at  having  neg- 
lected the  great  salvation,  and  now 
finding,  when  too  late,  that  there  is  no 
escape.  They  had  not  heeded  the  re- 
peated warnings.  These  seven  par- 
ables "  have  a  certain  unity,  suc- 
ceeding each  other  ih  natural  order, 
and  having  a  completeness  in  them- 
selves." 

51.  Have  ye  understood?  Within- 
finite  tenderness  our' Lord  makes  this 
inquiry,  whether  His  explanations  had 

fully   enlightened   them. TT  These 

things.  That  is,  the  meaning  of  the 
parables  which  He  had  justspoken; 
the  truths  pertaining  to  the  kingdom 
of  God  which  they  set  forth. 

52.  Every  scribe,  &e.  A  scribe  was, 
among  the  Jews,  one  learned  in  the 


A.  D.  31.] 


CHAPTER  Xlll. 


155 


heaven  is  like  unto  a  man  that 
is  an  householder,  which  bring- 
eth  forth  out  t  of  his  treasure 
things  new  and  old.u 
53  1i  And  it  came  to  pass,  that 
when  Jesus  had  finished  these 
parables,  he  departed  thence. 

t  Pr.10.2l;   15.7;  18.4.     U  Ca.7.13. 


law,  and  an  expounder  of  it.  These 
favoured  disciples,  who  sat  under  all 
these  teachings  of  Christ,  were  in- 
structed scribes.  The  term  means, 
literally,  discipled — made  fully  ac- 
quainted with,  or  "  instructed  unto 
the  kingdom,  to  show  forth  the 
praises  of  Him  who  called  them." 
He  now  shows  to  what  they  are  prop- 
erly like,  as  to  their  position  and 
obligation.  They  were  to  be  teach- 
ers   of    others. IT  An    householder. 

The  teachers  of  the  church  are  to 
have  stores  of  knowledge  laid  up,  as 
those  at  the  head  of  a  house  have 
provisions  stored  for  their   families. 

1T  His  treamrt.     His  storehouse, 

closet,  or  treasury  of  provisions. 
From  this  he  was  to  bring  out  the  va- 
rious supplies,  suited  to  each  individ- 
ual want,  and  for  every  occasion ; 
"  giving  to  each  a  portion  in  due  sea- 
son/' and  "  rightly  dividing  the  word 
of  truth" — just  as  a  housekeeper 
brings  forth  the  various  stores  for 
each  day's  meal,  and  tor  all.  Every 
teacher  and  preacher  should  come 
before  the  people  with  rich  stores  of 
useful  learning.  "  Let  no  man  de- 
spise thee."  "  The  priest's  lips  should 
keep  knowledge,"  that  the  law  may 
be  sought  at  his  mouth.  For  about 
three  years  our  Lord  gave  special  in- 
structions to  His  disciples.  He  gave 
here,  also,  a  pattern  of  gospel  teach- 
ing, tender  and  copious  in  the  doc- 
trines of  the  kingdom.  Every  well- 
instructed,  or  discipled  scribe,  should 
thus  bring  out  of  his  treasure  things 
Uew  and  old.  We  must  be  able  to 
'each  others  also.  And  those  who 
Have  received  of  God's  tree  spirit, 
and  the  joys  of  His  salvation,  should 
teach  transgressors  His  ways.  (Psalm 
51 .)  —  If  Things  new  and  eld.  is  apro- 


54  And  v  when  he 
was  come  into  his  own  country, 
he  taught  them  in  their  syna- 
gogue, insomuch  that  they  were 
astonished,  and  said,  Whence 
hath  this  man  lhis  wisdom,  and 
these  mighty  works  ? 

v  Mur.6.],&c.    Lu.4.16,&c. 


verbial  expression,  taken  from  the 
ingathering  of  the  year  (Sol.  Songs, 
7.  13).    Compare  vs.  35. 

53.  These  parabks.  These  seven 
spoken  here  in  connexion,  and  con- 
taining a  series  of  truths  most  im- 
portant for  them  to  know.  (See  Trench 
on  the  Parables.)  Here  it  must  be 
observed  from  the  Harmony,  that  af- 
ter finishing  the  parables  near  Caper- 
naum, Jesus  re-crossed  the  lake,  and 
healed  the  demoniacs  at  Gadara,  on 
the  south-east  coast,  came  back  to 
Capernaum,  attended  Levi's  (Mat- 
thew's) feast,  raised  Jairus'  daugh- 
ter, and  then  He  appeared  again  a! 
"  Nazareth,  where  He  had  been 
brought  up." 

[()  61.    Jesus  again  at  Nazareth, 
and  again  rejected.] 
Matt  I   Mark.       I    Luke.       I  John. 

13.    54-58  I  6.  1-6     I  I 

54.  His  own  country.  That  is  Naz- 
areth, where  He  dwelt,  until  He  en- 
tered on  His  public  work.  Though 
He  was  born  at  Bethlehem,  He  lived 
at  Nazareth,  whither  Joseph  had  re- 
turned from  Egypt,  Hence  in  fulfil- 
ment of  prophecy,  He  was  called  a 
Nazarene.  Mark  says  :  "  And  when 
the  sabbath-day  was  come,  He  began 
to  teach  in  the  synagogue."  Thia 
He  often  did,  as  when  He  was  before, 
rejected  at  Nazareth.  The  syna- 
gogues of  thp  Jews  were  the  parish 
churches,  wnere  they  worshipped  in 
their  various  quarters,  for  ordinary 
occasions  when  they  need  not  go  up 
to  Jerusalem.  We  read  of  the  min- 
ister and  of  the  rulers  of  the  syna- 
gogue. According  to  the  Jewish  Tal- 
mud, wherever  there  were  ten  Bat- 
lanim,  or  men  of  leisure,  who  would 
be  responsible  for  the  synagogue,  ser- 


156 


MATTHEW . 


fA.  D.  3^ 


55  Is  not  this  the  carpenter's 
son  1  Is  not  his  mother  called 
Mary?  and  his  brethren,  James, 
and  Joses,  and  Simon,  and  Ju- 
das ? 

56  And  his  sisters,  are  they 
not  all  with  us  ?  Whence  then 
hath  this  man  all  these  things  ? 


vice,  there  a  synagogue  might  be 
erected.  Here  again  the  people 
brought  up  against  His  claims  the 
fact  of  His  low  extraction,  as  known 
to  them,  His  poor  family  origin,  and 
His  being  a  common  man  among 
them,  whose  brothers  were  well 
known. 

55.  The  carpenter's  son.  Mark  has  it 
— the  carpenter.  It  would  seem  clear 
that  our  Lord  had  regularly  wrought 
at  this  trade,  under  His  father  Jo- 
seph,   until    He    left    Nazareth. 

IT  Mary.  Mark  has  it — "  the  son 
of  Mary."  Though  neither  of  the 
Evangelists  speak  of  Joseph's  death, 
yet  it  may  be  plainly  inferred,  that 
Christ  was  now  called  "  the  son  of 
Mary"  (see  Mark  6.  3),  because  of 
her  being  a  widow.  (See  Luke  8.  19. 
John  2.  12,  and  19.25-27.) 

56.  Whence  then  ?  Here  the  peo- 
ple of  Christ's  own  town  testified 
that  He  had  had  no  uncommon  ad- 
vantages. They  knew  His  family 
well,  and  knew  that  they  were  com- 
mon people.  This  was  their  witness 
that.  He  could  not  have  received  His 
wisdom  from  man.  The  very  conde- 
scension of  our  Lord  prejudiced  the 
proud  against  Him.  He  stooped  to 
save,  and  His  very  stooping  offend- 
ed them.     They  drew  from  it  an   ar- 

gdment  against  Hisclaims.  Romany 
make  Christ's  true  and  proper  hu- 
manity an  argument  to  disprove  His 
Divinity.  But  the  scripture  equally 
asserts  both.  And  men  beg  the  ques- 
tion altogether,  when  they  assume 
this  union  of  the  two  natures  in  one 
person  lo  be  incompatible  and  impos- 
sible with  God.  Behold  the  Infinite 
iondescension  of  our  Redeemer  !  The 
Creator  oi  the  Unive.  se  a  carpenter ! 


57  And  they  were  offended  w 
in  him.  But  Jesus  said  unto 
them,  A  prophet  is  not  without 
honour,  save  in  his  own  coun- 
try, and  in  his  own  house. 

58  And  he  did  not  many 
mighty  works  there,  because  of 
their  unbelief. 

W  Is.49.7;  53.3.  Jno.6.43. 

This  dignifies  every  honest  employ- 
ment of  the  mechanic,  and  makes 
day  labour  honourable  in  all. 

57.  Offended  in  Him.  These  things, 
in  His  case,  were  an  oifence  or  stum- 
bling-block to  them.  They  rejected 
Him  on  these  grounds.  They  argued 
that  He  could  not  be  any  such  per- 
son as  He  claimed,  because  He  had 
grown  up  among  them.  They  were 
envious,  too,  of  such  superior  pre- 
tensions by  one  of  their  townsmen. 
Alas,  they  knew   not  the   wondrous 

plan   of  God,  in  redemption. ^  A 

prophet.  This  proverb  Christ  here 
applies  as  suiting  His  own  case.  He 
was  rejected  on  natural  principles, 
that  belong  to  the  carnal  heart.  We 
read  that  even  His  brethren  believed 
not  on  Him. 

58.  Mighty  works — miracles.  Mark 
says,  "  And  He  could  there  do  no 
mighty  work,  save  that  He  laid  His 
hands  upon  a  few  sick  folk  and  healed 
them."  According  to  His  plan  of 
grace  that  required  faith,  their  stub- 
born unbelief  restrained  the  blessing. 
This  was  true,  though  faith  is  the 
gift  of  God.  Obstinate  opposers  thus 
even  keep  back  the  miracles !  Such 
prejudice,  like  that  of  the  Gadarenes, 
besought  Him  rather  to  depart  out  of 
their  coast.  Christ  would  not  thrust 
His  benefits  upon  them  unasked. 
These  sick  folk,  likely,  had  such  a 
sense  of  need,  as  He  could  properly 
minister  to,  and  relieve. 

Observe,  (1.)  Unbelief  now,  is 
equally  sinful,  and  stands  equally  in 
the  way  of  His  wondrous  works.  \2.) 
"  Only  a  spiritual  eye  can  discern 
beauty  in  an  humbled  Saviour." — 
Burkitt.  (3.)  We  have  seen  the  fulfil- 
ment of  His  word,  and  tii*  infallibla 


D.  32.] 


CHAPTER  XIV. 


157 


CHAPTER  XIV. 

AT  that  time  a  Herod  the  te- 
trarch  heard  of  the  fame  of 

Jesus  ; 

a  Mar.6.14.  L0.9.7.&R. 

pi7K)fs  of  His  gospel,  as  they  had  not. 
This  is  more  than  to  have  seen  Him  in 
the  flesh,  and  so  our  guilt  is  greater. 
(4.)  He  will  not  visit  Zion  with  the 
wonder-working  power  of  the  Spirit 
unless  for  these  things  He  be  inquired 
of  by  the  house  of  Israel  to  do  it  for 
them.  "  Open  thy  mouth  wide  and  I 
will  fill  it."  Hardened  unbelief  will 
Feem  to  stay  His  gracious  hand.  We 
are  not  authorized  to  expect  a  blessing  j 
from  God,  if  we  have  not  faith  in 
Christ  as  the  Divine  Redeemer. 
CHAPTER  XIV. 
"While  the  twelve  are  absent  preach- 
ing in  the  name  of  Christ,  Herod 
causes  John  the  Baptist  to  be  behead- 
ed in  the  castle  of  Machaerus,  at  the 
southern  extremity  of  Perea,  near  the 
Dead  Sea.  In  consequence  of  the 
preaching  of  the  apostles,  Herod  hears 
the  fame  of  Jesus — is  conscience- 
stricken,  and  declares  him  to  be  John 
risen  from  the  dead.  The  disciples 
of  John  come  and  tell  Jesus,  and  the  j 
twelve  also  return  with  the  same  in-  I 
telligence — upon  which  Jesus  retires 
to  the  north-east  coast  of  the  Lake,  ' 
not  far  from  the  northern  Bethsaida, 
or  Julias.  All  these  events  seem  to 
have  taken  piace  near  together.  Mat- 
thew and  Mark  narrate  the  death  of 
the  Baptist  in  explanation  of  Herod's 
declaration.  According  to  John  6.  4, 
the  Passover  was  now  at  hand,  viz.. 
the  third  during  our  Lord's  ministry. 
John  therefore  "had  lain  in  prison  not 
far  from  a  year  and  six  months,  and 
was  beheaded  about  three  years  after 
entering  upon  his  public  ministry." — 
Robinson's  Harmony.  See  ty  62.  ch.  1Q. 

<j  C3.    Herod   held   Jescs    to    be 
John  the    Baptist,   whom    he    had 

/EST     BEFORE     EEHEADED. —  Galilee? — 

Pcrea. 


Matt. 

14.  J-12 


i     Mark,      i 

j  IL  14-16 
i    .21-29  I 
14 


Luke. 
9.7-9 


John 


2  And  said  unto  his  servants, 
This  is  John  the  Baptist ;  he 
is  risen  from  the  dead ;  and 
therefore    mighty    works   *  do 

1  Or,  are  torought  by  him. 

1.  This  Herod  was  one  of  three 
sons  of  Herod  the  Great,  and  was 
surnamed  Antipas.  He  ruled  over 
Galilee  and  Perea ;  his  father,  at  his 
death,  shortly  after  Christ's  birth,  hav- 
ing left  his  kingdom  in  three  different 

parts  to  the  three  Ilerods. IT  Te- 

trarch.  Literally,  the  ruler  of  a  fourth, 
is  a  title  not  confined  to  this  meaning, 
but  denotes  also  the  ruler  of  any  infe- 
rior part.  He  was  called  Herod  the 
king  also,  as  we  find  from  vs.  9.  He- 
heard  of  the  fame  of  Christ,  who  had 
now  been  engaged  the  better  part  of 
two  years  in  His  public  ministry,  and 
had  twice  traversed  Galilee,  where 
He  had  now  set  out  again.  But  the 
preaching  of  the  apostles  had  now 
made  Christ  more  known,  and  Herod 
had  in  his  own  house  some  followers 
of  Christ.  (Luke  8. 3,  and  Acts  13. 1.) 
Herod  was  a  bad  man,  of  loose  char- 
acter. He  was  at  length  banished  by 
Caligula  to  Spain,  and  died  in  exile  ; 
and  his  tetrarchy  was  given  by  the 
same  emperor  to  Herod  Agrippa  (see 
Acts  12.),  who  "  was  eaten  up  of 
worms." 

2.  Herod  found  that  Christ  was  a 
remarkable  person,  and  heard  that  he 
was  possessed  of  supernatural  powers ; 
and  his  conscience  smote  him  with 
this  idea,  that  it  was  John  the  Baptist, 
whom  he  had  beheaded,  risen  from 
the  dead.  A  sense  of  guilt,  mingled 
with  superstitious  fears,  had  awaken- 
ed this  impression  in  his  mind. 

IT  His  servants — or  courtiers.  "  Mat- 
thew alone  mentions,  and  without  any 
apparent  reason  for  such  minuteness, 
that  Herod  addressed  his  remark  to 
his  servants.  Luke,  in  the  parallel 
passage,  says  he  heard  of  all  that  was 
done  by  him.  But  by  referring  to  Luke 
8.  3,  'and  Acts  13.  1,  we  "find  that 
Christ  had  followers  from  among  the 
hovsehold  of  this  prince,  with  whom 
Herod  was  likely  to  converse  on  a 
subject  in  which  they  were  better  in- 


158 


MATTHEW. 


A.  D.  33. 


shew  forth  themselves  in  him. 

3  H  For  Herod  had  laid  hold 
on  John,  and  bound  him,  and 
put  him  in  prison  for  Herodias' 
sake,  his  brother  Philip's  wife. 

4  For  John  said  unto  him,  It b 
is  not  lawful  for  thee  to  have 
her. 

5  And  when  he  would  have 
put  him  to  death,  he  feared  the 
multitude,  because  they  counted 
him  as  a c  prophet. 

b  Le.18.16;  20.21.     C  C.21.26.  Lu.20.6. 


formed  than  himself." — Blunt' s  Ve- 
racity.  KMighty  works.     Literally, 

powers  or  miracles  operate  in  Him — 
are  wrought  by  Him.  Though  Herod 
was  a  Sadducee,  and  did  not  believe 
in  a  resurrection  or  spirit,  his  con- 
science here  prevailed  over  his  infidel 
creed.     (See  ch.  3.  7,  note.) 

3.  John  had  been  in  prison,  it  would 
seem,  about  a  year  and  a  half.  The 
Evangelist  digresses  now  to  narrate 
that  cruelty.  When  it  occurred,  we 
remember  Christ  opened  His  public 
ministry  (see  notes  on  ch.  4.  12);  and 
all  the  time  of  Christ's  preaching 
until  John's  beheading,  was  about 
two  years  and  a  half. 

4.  Not  lawful.  Herodias,  whom 
this  Herod  married,  was  an  ambitious 
and  vicious  woman,  the  grand-daugh- 
ter of  Herod  the  Great,  and  niece  of 
this  man,  and  was  now  living  in  mar- 
riage with  his  own  brother,  Herod 
Philip.  They  had  a  daughter  Salome, 
who  is  referred  to  probably  in  vs.  6. 
Of  course  it  was  not  lawful  for  Herod 
to  marry  this  woman,  though  Philip 
was  his  brother  by  a  different  mother. 
It  was  adultery  in  the  first  place — and 
it  was  besides  a  case  of  incest,  forbid- 
den in  Levit.  18.  16 — "  brother's  wife." 
Christian  faithfulness  will  sometimes 
ccsl  men  their  lives. 

5.  He  would  have  put  him  to  death 
on  account  of  his  reproving  him 
faithfully  for  this  crime.  But  he 
feared  the  multitude,  who  had  great 
respect  for  John  as  a  prophet.     Good 


6  But  when  Herod's  birthday 
was  kept,  the  daughter  of  Hero- 
dias danced  l  before  them,  and 
pleased  Herod. 

7  Whereupon  he  promised 
with  an  oath  to  give  her  what- 
soever she  would  ask. 

8  And  she,  being  before  in- 
structed of  her  mother,  said, 
Give  me  here  John  Baptist's  d 
head  in  a  charger. 

9  And  the  king  was  sorry  ;  • 

\  In  the  midst.    dPr.29.10.    eJu.ll.3l,35.  Da.6. 


men  will  gain  respect,  that  will  some- 
times save  them  from  their  enemies. 

6.  Herod's  birthday.  A  great  occa- 
sion among  kings  at  that  time  (see 
Mark  6.  21-29).  It  was  probably  kept 
in  the  castle  of  Machaerus,  where  John 

was  imprisoned. IT    The  daughter 

of  Herodias  danced  before  them — or, 
in  their  midst,  on  this  festive  occa- 
sion ;  and  it  was  part  of  the  custom, 
at  such  times,  for  the  king  to  express 
his  special  approbation  (Esther  5.  6). 
He  made  an  oath  to  give  her  whatso- 
ever she  should  ask.  Mark  adds, 
even  to  the  half  of  my  kingdom — a  form 
of  royal  promise.  It  was  a  rash  and 
wicked  promise,  such  as  is  oftenest 
made  in  the  company  of  the  gay  and 
revelling.  Gay  amusements  often 
lead  to  such  crimes.  Ii  was  such  a 
promise  as  was  wicked  in  itself,  and 
should  therefore  have  been  broken. 
It  was  more  wicked  to  keep  it  than 
to  break  it. 

8.  Being  before  instructed  of  her  mo- 
ther. This  is"  referred  to  Herodias,  to 
whom  it  belonged  to  instigate  the 
crime.  "  She  went  forth  find  said 
unto  her  mother "  (Mark).  "  She 
came  in  straightway  with  haste  unto 
the  king  "  (Mark).  "  Give  me  by-and- 
bi/" — that  is,  now,  immediately,  as  is 
the  old  English  sense.  This  shows  us 
the  malignant  and  depraved  character 
of  Herodias,  living  in  sin  with  Herod, 
and  now  ready  to  call  for  John  tne 
Baptist's  head!  They  wished  John 
put  out  of  the  way,  that  their  crimes 


Jt.  D.  32.] 


CHAPTER  XIV. 


150 


nevertheless,  for  the  oath's f 
Bake,  and  them  which  sat  with 
him  at  meat,  he  commanded  it 
to  be  given  her. 

10  And  he  sent,  and  beheaded 
John  in  the  prison. 

11  And  his  head  was  brought 
in  a  charger,  and  given  to  the 
damsel :  and  she  brought  it  to 
her  mother, 

/Ju.21.1.  18a.  14.28;  25.22.  Ec.5.2. 

might  not  be  reproved  or  disturbed. 
It  was  sometimes  demanded  that  the 
head  be  brought,  as  proof  that  the  per- 
son had  been  executed. IF  Give  me 

here — that  is,  now,  before  the  king 
should  repent  his  promise. 

9.  The  king  was  sorry.  Mark  has 
it,  "  exceeding  sorry."  He  was  trou- 
bied,  worried,  but  not  sincerely  peni- 
tent for  his  crime.  He  feared  the  re- 
sult of  this  upon  his  own  standing 
with  the  people,  lor  they  counted  John 
a  prophet  (vs.  5),  and  he  himself  had 
great  respect  tor  him  on  general 
grounds  (Mark  6.  20).  He  was  not 
quite  prepared,  at  first,  for  such  a  re- 
quest. It  shocked  him,  and  he  was 
uneasy,  and  felt  regret  at  the  circum- 
stance. The  world's  joy  is  accompa- 
nied with  sorrow.  Sin  has  misery. 
IT  Nevertheless.  He  was  shame- 
fully inconsistent  in  first  making  such 
an  oath,  and  then  regretting  it — and 
then,  notwithstanding  his  conscience 
accused,  carrying  it  through  for  the 
sake  of  standing  to  what  he  had  said, 
and  preserving  a  false  honour.  He 
was  a  (raid  of  being  called  cowardly 
or  weak — so  the  king  feared  his 
guests! 

10.  He  sent.  Mark  says  he  sent  a 
"speculator" — a  Latin  term  used  by 
Mark,  meaning  "  executioner." 

11.  J  charger — a  dish,  platter,  or 
waiter.  This  shows  us  how  corrupt 
and  cruel  is  the  natural  heart.  A 
young  girl  and  a  base  mother  con- 
spire to  seek  so  dreadfal  a  gratifica- 
tion as  the  murder  of  a  good  man,  a 
prophet  of  the  Lord,  and  to  triumph 
over   hi$  bloody  head,  served   up  to 


12  And  his  disciples  came  and 
took  up  the  body,  and  buried  * 
it,  and  went  and  told  Jesus. 

13  H  When  Jesus  heard  of  it, 
he  h  departed  thence  by  ship  into 
a  desert  place  apart  :  and  when 
the  people  had  heard  thereof, 
they  followed  him  on  foot  out 
of  the  cities. 

g  Ac.8.2-.  h  c.10.23;  12.15.  Mar.6.32,&c,  Lu.9. 
10,&c.  Jno.6.1,2,&c. 


them  on  a  waiter  as  a  luxury !  So 
fiendish,  indeed,  is  human  nature,  un- 
restrained, even  in  its  best  estate. 

12.  Took  up  the  body.  This  would 
look  as  though  the  body  had  been 
thrown  out  unburied.  John's  disci- 
ples took  pious  care  of  it,  and  then, 
knowing  how  closely  John's  work 
and  Christ's  were  related,  and  how 
they  personally  felt  toward  each 
other,  "they  went  and  told  Jesus." 
Here  was  incidentally,  in  the  manner 
of  John's  death,  a  proof  that  he  was 
not  the  Messiah,  for  "  a  bone  of  Him 
should  not  be  broken."    (John  19. 36.) 

Observe,  (1.)  The  terrors  and  tor- 
tures of  a  guilty  conscience.  (2.)  As 
is  the  father,  so  is  the  son.  Herod  the 
Great  sought  the  life  of  Christ.  Herod 
Antipas,  his  son,  takes  John's  life 
(3.)  To  reprove  the  sins  of  the  great 
is  a  minister's  duty,  though  it  may 
lose  him  his  life. 

§  64.  The    Twelve    return,    and 
Jesus    retires    with    them    across 
the  Lake.  Five  thousand  are  fed.— 
Capernaum  and    N.    E.  coast   of  //** 
Lake  of  Galilee. 

Matt.        .     Mark.     ,       Luke.       .     John. 
14.  13-21 1  6.  30-44  |  9.  10-17  |  6.  1-14 

13.  When  Jesus  heard  of  it — i.  e.,  of 
John's  death  and  Herod's  opinion  of 
Himself.  He  seems  to  have  been 
affected  by  the  tale  of  John's  death, 
and  to  have  sought  retirement  also, 
from  the  notice  and  malice  of  Herod. 
Mark  says,  that  He  invited  the  twelve, 
who  had  just  returned  from  their  mis- 
sion (see  Mark  6.  30.  Luke  9.  10),  'x 
retire  with  Him  to  rest  awhile.   The.y 


100 


MATTHEW. 


[A.  3.3^ 


14  And  Jesus  went  forth,  and  i 
saw  a  great  multitude,  and  was 
moved  wilh  compassion  i  toward 
them,  and  he  healed  their  sick. 

15  II  And  when  it  was  even- 
ing, his  disciples  came  to  him, 
saying,  This  is  a  desert  place, 
and  the  time  is  now  past ;  send 
the  multitude  away,  that  they 
may  go  into  the  villages,  and 
buy  themselves  victuals. 

16  But  Jesus  said  unto  them, 
They  need  not  depart ;  give  ye 
them  to  eat.    . 

i  o.9.36  ;   15.32.&C.    ;'  He.4.5. 


must  withdraw  from  the  multitude,  in 
order  to  have  time  for  a  meal.  He 
would  also  instruct  them  further  for 
their  work.  From  Luke  9.  10,  we 
learn  that  He  went  to  the  vicinity  of 
Bethsaida,  known  as  Bethsaida  (Ju- 
lias).  It  A  desert  place — thinly  pop- 
ulated, on  the  east  of  the  Sea  of  Gali- 
lee.  IT  Oil  fool — as   distinguished 

from  His  crossing  in  a  boat — "  by 
ship"  (see  Mark  6.33).  We  learn 
jom  John  6.  4,  that  the  "passover  was 
nigh."  Mark  says.  "  there  were  many 
coining  and  going."  Such  incidental 
agreements  are  proofs  of  the  narra- 
tions. 

14.  Jesus  went  forth — in  public. 

TT  Moved  with  compassion.  The  Greek 
term  is  "sympathy."  They  were 
doubtless  fatigued  by  their  travel,  as 
we  judge  from  its  being  mentioned 
that  they  had  gone  on  foot — and  this 
may  be  noticed  in  connexion  with 
their  having  sick  among  them.  Mark 
notes  that  His  concern  lor  them  was, 
that  thev  "  were  as  sheep  not  having  a 
shepherd  "  (Mark  6.  34).  The  multi- 
tudes, 5,000,  besides  women  and  child- 
ren (vs.  21),  affected  Him.  They 
were  going  to  Jerusalem,  to  keep  the 
feast.  "  He  began  to  teach  them 
man)  things"  (Mark). 

15.  The  lime  is  now  past.  "  It  was 
evening."  Th<  day  was  far  spent, 
and  it  became  necessary  to  think  of 
the  multitudes  as  to  tieir  physical 
Van  is     They  r.eeded  food 


17  And  they  say  unto  him, 
We  have  here  but  five  loaves, 
and  two  fishes. 

18  He  said,  Bring  them  hithei 
to  me. 

19  And  he  commanded  the 
multitude  to  sit  down  on  th*i 
grass  :  and  took  the  five  loaves 
and  the  two  fishes,  and,  looking 
up  to  heaven,  he  blessed,  and 
brake  ;  and  gave  the  loaves  to 
his  disciples,  and  the  disciples 
to  the  multitude. 

20  And   they  did   all  eat,  and 


16.  From  John  we  learn,  that  Chri&t 
had  said  to  Philip,  "  Whence  shall 
we  buy  bread,  that  these  may  eat  V' 
This  was  to  lead  Philip  to  considei 
the  actual  difficulty  of  providing  foi 
so  many  by  human  means.  "  This 
He  said  to  prove  him,  for  He  Him- 
self knew  what  he  would  do  "  (John 
6.  6).  Philip  had  expressed  the  impos- 
sibility, and  Christ  would  have  it  con- 
fessed that  200  pennyworth  would  not 

suffice. IF  They  need  not  depart;  give 

ye  them  to  eat,  A  challenge  to  human 
power. 

17.  But  jive  loaves — or,  cakes,  usu- 
ally made  in  the  form  of  thin  biscuits, 
round,  and  generally  something  less 
than  a  foot  in  diameter  (see  John  6.  9). 

IT  And  two  fishes.     All  belonging 

to  a  lad  in  the  crowd,  which  could  be 
had.  as  Andrew  ascertained  (John  6. 
8,9). 

19.  He  blessed  and  brake.  He  gave 
thanks  to  God,  "  looking  up  to  heav- 
en." So  His  followers  are  taught  tc 
receive  their  food,  and  oui  daily  bread 
needs  the  Divine  blessing.  As  the 
bread  was  not  in  loaves,  like  ours,  but 
in  cakes,  it  was  broken. 

20,  21.  Twelve  baskets  full.  Such 
baskets  as  the  Jews  usually  carried 
with  them  on  a  journey,  holding  thei» 
food.  There  remained  more  than 
twelve  times  the  amount  that  they 
had  at  first.  This  miracle  consisted 
in  so  increasing  the  quantity  that  all 
we- <j  fed  (perhaps  10.000  in  all),  ami 


A.  D.  32. J 


CHAPTER  XIV. 


161 


were  filled :  and  they  took  up 
of  the  fragments  that  remained 
twelve  baskets  full.k 

21  And  they  that  had  eaten 
were  about  five  thousand  men, 
beside  women  and  children. 

22  *i[  And  straightway  Jesus 
constrained  his  disciples  to  get 

k  2K.4.1-7. 


more  was  left  than  they  had  at  first. 
This  was  Divine  power,  the  same  as 
to  ereate  a  world.  John  says,  that 
they  were  convinced  by  this  of  His 
being  the  Messiah,  and  Divine  (John 
6.  14).  "  How  much  more  (says  Ben- 
gel)  could  all  feed  in  the  Sacred  Sup- 
per, upon  the  same  Lord."  Our  Lord 
thus  proclaimed  Himself  the  Bread 
of  the  world — the  inexhaustible  sup- 
ply for  all — only  increasing  upon  the 
draught  on  its  fulness,  and  yet  show- 
ing such  a  superabundance  left.  "  Yet 
there  is  room."  "  Of  His  fulness  have 
all  we  received,  and  grace  tor  grace  " 
(John).  Since  there  is  "  bread  enough 
and  to  spare  "  in  Christ's  house,  why 
should  any  perish  with  hunger  1  This 
was  a  repetition  of  Old  Testament 
miracles.  "  He  gave  them  bread  from 
heaven  to  eat  "  (John  6.  30,  31).  This 
was  looked  for  from  the  Messiah,  a 
prophet  like  unto  Moses.  See  also 
Elijah's  (2  Kings  4.  42-44)  feeding 
one  hundred  men  wi'h  twenty  loaves 
of  barley.  So  also  the  widow's  cruise 
of  oil  and  barrel  of  meal  (i  Kings 
17.  16),  and  again  (2  Kings  4.  1-7). 
But  these  only  prefigured  Christ's. 
They  were  only  hints  of  His.  These 
were  servants'  works,  on  His  authori- 
ty. His  were  the  works  of  the  Mas- 
ter. 

Observe,  (1.)  Though  our  Lord 
wculd  not  make  bread  out  of  stones 
for  His  own  hunger,  or  to  meet  the 
impious  challenge  of  the  tempter,  yet 
He  will  mike  bread  out  of  nothing 
for  His  followers'  wants,  and  lor 
proper  witness  to  His  work.  (2.) 
"  God's  blessing  through  Christ  mul- 
tiplies our  supplies,  and  the  food 
Which  we  eat  comes  from  1  [is  grace." 
14* 


into  a  ship,  and  to  go  before  him 
unto  the  other  side,  while  he 
sent  the  multitudes  away. 

23  And  when  he  had  sent  the 
multitudes  away,  he  '  went  up 
into  a  mountain  apart  to  pray : 
and  when  the  evening  was  come, 
he  was  there  alone. 

24  But  the  ship  was  now  in  the 

l  Mar.6.46. 

— Calvin.  (3.)  With  Christ,  our  very 
leavings  are  more  tlvan  all  we  had  with- 
out Hi  oi.  (4.)  Men  ought  indeed  to 
believe,  where  they  see  what  ample 
provisions  Christ  has  for  His  people 
within  His  power,  and  how  abun- 
dantly He  supplies  them.  "  This  is 
of  a  truth  that  prophet  that  should 
come  into  the  world."  John  6.  14. 

§  65.  Jesus  walks  upon  the  water, 

— Lake  of  Galilee.   Gennesarelh. 

Matt.        I     Mark.        I  Lake.      |  John. 

14.22-36  i  6.  45-56  I  1 6. 15-21 

22.  Constrained — urged,  induced. 
The  word  is  strong,  and  means  com- 
pelled. John  tells  us  that  this  was 
done  because  the  men  would  take 
Him  by  force  and  make  Him  a  king. 

*T  A  ship — "  the  ship.''    Mark. —  - 

IT  T/te  other  side — i.  e.  of  the  Sea  of  G-ali- 
ilee,  "  toward  Capernaum"  (John)  to 
Bethsaida — not  the  town  of  that  name 
on  the  north-east  coast,  but  the  city 
of  Andrew  and  Peter,  near  Caperna- 

I  um.     Philip  was  of  this  place. 

23.  Apart — alone,  having  directed 
j  the  disciples  to  go  into  the  ship,  and 
J  having    sent   the    multiti  des   away. 

Mark  states  that  the  disciples  were 
ordered  to  Bethsaida,  and  there  was 
a  town  of  that  name  on  the  weit 
coast. 

24.  In  the  midst  of  the  sea.  John 
says  25  or  30  furlongs  out,  or  about 
four  miles,  reckoning  7?  Jewish  fur- 
longs to  the  mile :  and  his  SA  of  Gal- 
ilee, or  Tiberias,  was  no  where  three 
times  that  width.  Christ's  ever-watch- 
ful love  beheld  them  at  a  distance, 
and  even  at  night. 

25.  Fourth  watch.  The  Jews,  in 
the  time  of  Christ,  like  the  Romans, 


102 


MATTHEW. 


[A.  D.  33 


midst  of  the  sea,  tossed  with 
waves :  for  the  wind  was  con- 
trary. 

25  And  in  the  fourth  watch  of 
the  night  Jesus  went  unto  them, 
walking  on  the  sea. 

26  And  m  when  the  disciples 
saw  him  walking  on  the  sea,  they 
were  troubled,  n  saying,  It  is  a 
spirit ;  and  they  cried  out  for 
fear. 

27  But  straightway  Jesus  spake 
unto  them,  saying,  Be  °  of  good 
cheer  ;  it  is  I ;  be  not  afraid. 

m  Job  9.8.  Jno.6.19.    n  Lu.24.37.    o  Ac.23.11 

divided  the  night  into  four  watches — 
evening,  midnight, cock-crowing,  and 
morning.  The  first,  from  twilight  to 
9  o'clock;  the  second,  from  9  to  12; 
the  third,  from  12  to  3 ;  the  fourth, 
from  3  today-break.  There  were  two 
evenings,  as  noted  b)'  Matthew  and 
Mark ;  the  first,  our  afternoon  (vs. 
15),  the  other,  our  twilight  (vs.  23). 

26.  They  were  troubled — at  the  su- 
pernatural sight.  Christ  is  often  mis- 
taken by  His  people  when  He  comes 
in  some  unusual  and  alarming  shape 
— in  some  affliction,  or  cross,  or  mercy. 
Now  they  feared  not  only  the  sea,  but 
Christ  the  Lord.  Mark  adds:  "  For 
they  considered  not  the  miracle  of 
the' loaves,  and  their  heart  was  hard- 
ened." 

27.  Be  of  good  clieer.  Be  cheerful, 
not  disturbed  or  afraid.  This  is  the 
gospel  message  of  peace,  on  the 
ground — the  simple  ground,  "  It  is  /." 
Christ's  presence  is  peace  to  the  soul. 
"  My  peace  i  give  unto  you."  His 
office  work  is  our  trust  and  rejoicing. 

28.  If  it  be  Thou.  This  would  not 
really  express  a  doubt,  but  only  in  his 
agitated  feeling,  and  impulsive  zeal, 
would  ask  a  word  from  Christ  for  his 
complete  assurance.  How  perfectly 
does  Christ's  word  of  gospel  grace, 
"  Come"  embolden  us  at  all  times! 
Yet  some  make  a  mystery  of  even 
this,  and  hold  back  and  perish. 

29.  Com.     Our  simple  trust  is  to 


I  28  And  Peter  answered  hirn 
and  said,  Lord,  if  pit  be  thou, 
bid  me  come  unto  thee  on  the 
water. 

29  And  he  said,  Come.  And 
when  Peter  was  come  down  out 
of  the  ship,  he  walked  on  the 
water  to  go  to  Jesus. 

30  But  when  he  saw  the  wind 
1  boisterous,  he  was  afraid  ;  and 
beginning  to  sink,  he  cried,  say- 
ing, Lord  save  me.i 

31  And  immediately r  Jesug 
stretched    forth   his  hand,  and 

p  Fh.4.13.  1  Or,  strong,  q  Ps.69.1.2.  La.3.57, 
r  Is. 63. 12. 


be  in  the  word  from  Christ's  lips 
Christians  do  not  sufficiently  fim 
their  hope  in  the  express  language 
of  the  gospel.  They  build  too  much 
on  other  things,  and  hence  have  so 
little  confidence  to  go  forward,  and  so 
little  steady  and  confirmed  trust.  Pe- 
ter, it  would  seem,  walked  for  a  while 
on  the  water !  Behold  what  grace 
in  the  Christian  can  do!  What 
Christ's  presence  and  word  can  ac- 
complish for  us  and  in  us. 

30.  But  whenhesaw.  It  was  only  when 
he  saw  something  besides  Christ,  and 
had  his  fears  aroused,  that  he  began 
to  sink.  "  He  saw  the  wind  boister- 
ous and  was  afraid."  How  essential 
is  it  that  we  look  not  even  at  our  own 
sins  for  discouragement,  nor  at  Sa- 
tan's accusations  for  despair,  but  so 
be  taken  up  with  Christ  as  not  to  be 
unnerved,  even  by  the  worst  appear- 
ances. "  Lord  save  me."  is  the  lan- 
guage of  genuine  prayer,  prompted 
by  a  sense  of  need,  and  a  sight  of 
Christ  at  hand. 

31.  Wherefore  didst  thou  doubt  ? 
Christ  does  not  find  fault  with  him 
for  coming,  but  for  doubting.  It  was 
not  that  he  trusted  the  Master  too 
much,  but  too  little.  So  the  Saviour 
complains  never  of  our  confidence, 
but  only  of  our  diffidence.  Our  faith 
should  be  firm,  even  on  the  troubleu 
wave,  when  He  is  near.  At  once 
Christ  showed   His  own  all-surdcicji- 


h  D.  32.1 


CHAPTER  XIV. 


163 


caught  him,  and  said  unto  him, 
O  thou  of  Utile  faith,  wherefore 
didst  thou  doubt?8 

32  And  when  they  were  come 
into  the  ship,  the  wind  ceas- 
ed. » 

33  Then  they  that  were  in  the 
ship  came  and  worshipped  him, 
saying,  Of  a  truth  thou  art  the 
Son  of  God.u 

34  ail  And T   when  they  were 


»  Ja.1.6.      t  Ps.107.29.      U  Da.3.25.  Lu.4.41.  Jno. 
1.49;  6.69;  11.27.    Ac.8.37.  Ro.1.4.     V   Mar.6.53. 


cy  and  Peter's  groundless  distrust. 
And  even  as  He  caught  him,  and 
while  the  terrified  Apostle  was  yet  in 
His  arms,  He  expostulated  with  him  at 
his  doubting.  So  when  Christ  stretch- 
es forth  His  hand,  and  shows  us  His 
salvaticn,  He  makes  us  wonder  that 
we  could  have  doubted  His  power 
and  grace  at  all. 

32.  When  they  were  come  into  the 
ship.  John  says,  "  they  willingly  re- 
ceived Him,"  and  on  account  of  the 
wind  abating,  they  came  at  once  to 
port.  Christ's  getting  in  the  ship 
was  their  salvation.  He  can  both 
calm  the  tempest  round  us,  and  carry 
us  safe  to  heaven. 

33.  Worshipped  Him.  "  They  that 
were  in  the  ship, "  may  mean  the 
crew,  who  were  moved  by  this  display 
of  Divine  power  over  the  elements 
(Psalm  77.  19.  Hab.  3.  15).  They 
were  satisfied  that  He  was  God,  and 
this  was  what  He  claimed  to  be.  No 
mere  man  could  have  done  this.  And 
He  both  walked  on  the  sea  Himself, 
and  saved  Peter  from  sinking. 

34.  Gennesarct.  This  land  or  re- 
gion of  country  was  on  the  north- 
west shori  of  the  Lake  of  Galilee, 
sometimes  called  the  Lake  of  Gten- 
nesaret.     John  states  that  the  disci- 

Sles  went  to  or  about  Capernaum,  and 
lark  says  that  they  were  to  go  to 
Bethsaida  en  the  west,  which  was  a 
.own  in  the  land  of  Gennesaret.  (See 
Map.^  From  John  we  learn  (6.  25), 
that  the  people  wondered  how  Christ 


gone  over,  they  came  into  the 
land  of  Gennesaret. 

35  And  when  the  men  of  that 
place  had  knowledge  of  him, 
they  sent  out  into  all  that  coun- 
try round  about,  and  brought 
unto  him  all  that  were  diseased  ; 

36  And  besought  him  that  they 
might  only  touch  the  hem  w  of 
his  garment  ;  and  as  many  x  a3 
touched  were  made  perfectly 
whole. 


w  Nu  15.38.  c.9.20    Mar. 3. 10.  Lu.6.19.  Ac.  19.18. 
X  Jno.6.37. 


came  thither.  They  had  seen  the 
disciples  go  in  the  boat  without 
Christ,  and  the  storm  would  not  have 
allowed  His  crossing  afterward — "for 
the  wind  was  contrary"  (vs.  24).  So 
the  gospels  explain  each  ether.  See 
Blunt' s  Veracity. 

35,  36.  Here  the  people  expressed 
their  confidence  in  Christ  as  divine, 
bringing  to  Him  their  sick  for  a 
cure.  They  were  now  persuaded  that 
only  a  touch  was  requisite  !  And 
even  at  this  they  were  made  perfectly 
whole.  It  could  not  be  in  the  touch, 
but  in  the  fulness  of  Christ.  See  note, 
9.  20 

Observe,  (1.)  That  when  the  dis- 
ciples were  in  a  situation  to  feel  their 
helplessness,  and  perishing  need  of 
Him,  He  came  near.  So  is  it  al- 
ways. Here,  too,  He  would  show 
them  the  plan  of  His  grace.  Chnsl 
puts  them  forth  unto  the  danger  alone, 
even  as  some  loving  mother-bird 
thrusts  her  fledgelings  from  the  nest, 
that  they  may  find  their  own  wings, 
and  learn  to  use  them. —  Trench. 
"  God  is  our  refuge  and  strength,  a 
very  present  help  in  trouble,  there- 
fore will  not  we  fear."  (2.)  It  U 
further  taught  that  the  church,  though 
as  that  little  bark  upon  the  stormy 
sea,  bufletted  and  struggling,  and 
making  little  headway,  and  even 
ready  to  be  swallowed  up.  is  not  lost 
sight  of  nor  forsaken  by  Christ.  In 
her  extremity  He  does  appear  to  save. 
He  descries  hei   at  a  distance,  and  al 


164 


MATTHEW. 


[A.  D.  32. 


CHAPTER  XV. 
rpHtJN  a  came  to  Jesus  Scribes 
J.    and   Pharisees,  which  were 
of  Jerusalem,  saying, 

a  Mur.7.l,&c. 


night.  '•  When  the  Lord  shall  build 
jp  Zion  He  will  appear  in  His«glory. 
He  will  regard  the  prayer  o'.'  the  des- 
titute and  not  despise  their  prayer." 
He  is  on  the  mountain  apart  praying, 
ever  living  to  make  intercession  tor 
us.  He  suddenly  appears  in  the  time 
of  urgent  necessity,  and  anon  the  toil- 
ing rowers  are  at  the  haven  where 
they  would  be. —  Trench.  Mark  re- 
lates that  "  He  would  have  passed  them 
by."  This  appearance  of  things  to 
them,  served  only  to  draw  out  their 
entreaties.  So  is  it  often  with  the 
church.     He  never  has  an  intent  like 


2  Why  do  thy  disciples  trans- 
gress the  tradition  of  the  eld- 
ers ?  for  they  wash  not  their 
hands  when  they  eat  bread. 

this  ;  for  He  will  not  depart  from  us 
to  do  us  good,  but  He  will  often  hide 
His  face,  or  seem  to  turn  aside.  The 
bride  must  say,  come !  "Though  Christ 
appeared  at  the  proper  time  for  render- 
ing assistance,  yet  the  storm  did  not  im- 
mediately cease  till  the  disciples  were 
more  fully  a  roused  to  desire  and  expect 
His  grace." — Calvin.  (3.)  They  who 
trust  the  more,  are  the  more  power. 
f'uliy  kept.  They  who  have  begun  to 
trust  in  grace,  says  Bengel,  can  the 
less  use  nature.  Peter  teared.  He 
had  not  thought  to  swim,  but  to  walk 
to  Christ,  the  Lord  helping. 


§  66.  Our  Lord's  Discourse  to  the  mul- 
titude  in   the  synagogue   at   Ca- 
pernaum.     Many   Disciples   turn 
back.     Peter's  profession  of  faith. 
Capernaum. 


Matt. 


Mark. 


Luke. 


John. 


6.  22-71 

7.  1. 


PART  V. 

Prom  our  Lords  third  Passover  until  His  final  Departure 
from  Galilee  at  the  Feast  of  Tabernacles. 

Time — six  months. 
CHAPTER   XV. 


\  67.  Our   Lord  justifies   His  Dis- 
ciples FOR    EATING    WITH  UNWASHEN 

hands.    Pharisaic  traditions. — Ca- 
pernaum. 

Matt.       1    Mark.       I    Luke.       I    John. 
15.  1-20  I  7.  1-23   I  I 

1.  Of  Jerusalem.  The  most  distin- 
guished of  their  body  from  Jerusa- 
lem came,  probably,  to  watch  and  en- 
snare Him. 

2.  Tradition  of  the  Elders.  By  the 
Elders  here,  is  meant  the  ancients; 
and  their  "tradition"  is  what  they 
handed  down  ;  any  precept  or  custom 
as  taught  to  them,  and  to  be  observed 
by  their  successors.  The  Jews  held 
that  there  was  an  oral  or  veroal  law, 
of  indefinite  antiquity,  unwritten,  but 
delivered  by  God  to  Moses,  and  by 


Moses  to  Joshua,  and  so  down  to  thei! 
time.  A  collection  of  these  they  pre- 
tend to  have  in  the  Mishna,  contain- 
ing various  precepts  and  customs  ot 
the  elders,  handed  down  as  binding  on 
their  generations.  This  was  one  of 
the  traditions:  That  it  was  unlawful 
to  eat  with  unwashen  hands.  And 
one  Rabbi  asserted  that  neglect  of 
washing  was  a  greater  sin  than 
whoredom  ;  another,  that  it  was  better 
to  die  than  to  omit  it.  Traditioni 
cannot  be  of  equal  authority  with' 
doewnents  written  by  inspiration,  as 
the  Scriptures.  (See  Grrenleaf  on  f/a 
Eiangelists.  Appendix,  No.  2.)  The 
very  existence  and  use  of  Scripture 
is  to  dispense  with  traditions. 

3.  Whii  do  ye  ?  Christ  replied 
that  these  traditions  were  themselves 
unlawful,  and  violated  the  command- 


k  I).  32 


CHAPTER  X7. 


165 


8  But  l.e  answered  and  said 
unlo  them,  Why  do  ye  also 
transgress  the  commandment  of 
God  by  your  tradition  ?b 

4  For  God  commanded,  say- 
ing, c  Honour  thy  father  and 
mother  :  and,  He  d  that  curseth 
father  or  mother,  let  him  die  the 
death. 

5  But  ye  say,  Whosoever  shall 
say  to  his  father  or  his  mother, 
It  is  a  gift,  by  whatsoever  thou 
migluest  be  profited  by  me  : 

6  And  honour  not  e  his  father 
or  his  mother,  he  shall  be  free. 

b  Cot.2.8.23.  Tit.  1.14.  C  E.x.20.12.  De.5.16.  d  Ex. 
11.17.  Le.2t)9.    e  De.-/U6. 

ments  ol  God.  He  gives  an  instance 
as  to  the  fifth  commandment.  Men 
are  willing  to  make  void  God's  law. 
They  are  prone  to  be  governed  more 
by  current  maxims  than  by  Divine 
precepts.  The  use  of  traditions  among 
men,  is  mostly  to  set  aside  the  Scrip- 
tures. 

4.  Honour.    This  includes  respect, 

obedience  and  support. IT  Curseth. 

Revileth.  (Exodus  21.  17.  Levit.  20. 
9.)  God's  law  has  always  been  most 
rigorous  and  severe  against  filial  in- 
gratitude or  disrespect.  The  lan- 
guage is  here  the  strongest  possible, 
"  denoting  a  capital   punishment  of 

the  worst  sort." — BLoomfield. IT  Let 

him  die  the  death.  "  Let  him  be  put 
to  death  without  mercy."  God  com- 
manded. Exod.  20. 12-17.  They  plead- 
ed for  traditions,  the  honour  due  to 
their  ancestry.  Christ  takes  this  very 
commandment  on  this  point. 

5.  A  gift.  Corban.  is  the  Hebrew 
word  meaaing  gift,  and  Mark  has  the 
word  as  it  is  in  Hebrew;  that  is,  their 
word  which  they  used.  It  means  a 
consecrated  offering,  a  thing  devoted 
to  God.  When  they  put  any  thing 
out  of  their  power  for  a  sacred  u.-e, 
they  called  it  corban.  dedicated.  And 
this  tradition  was.  that  they  who,  to 
avoid  doing  their  parents  a  benefit, 
should  say,  as  a  pretext,  that  what  they 
bad  and  might  help  them  with,  was 


Thus  have  yc  made  the  com- 
mandment of  God  of  none  ef- 
fect by  your  tradition. 

7  Ye  hypocrites !  well  did 
Esaia^  prophesy  of  you,  saying, 

8  This  f  people  draweth  nigh 
unto  me  with  their  mouth,  and 
hnnoureth  me  with  their  lips  : 
but  their  heart  is  far  from  me. 

9  But  in  vain  they  do  worship 
me,  teaching  for  doctrines  s  the 
commandments  of  men. 

10  ®[  And  he  called  the  multi- 
tude, and  said  unto  them,  Hear, 
and  understand : 

/  Is.29  13.     g   Col.2.22. 


corban,  that  is,  devoted  to  God,  should 
go  free.  Thus  they  encouraged  filial 
ingratitude  and  hypocrisy,  by  author- 
izing the  use  of  a  religious  term,  as  a 
release  from  filial  obligation. 

7.  Hypocrites.  Because  both  in  their 
zeal  for  forms  of  worship  and  in  their 
pious  pretensions  for  an  excuse  of 
pious  actions  they  were  full  of  hy- 
pocrisy. God  hates  filial  ingratitude. 
Christ  was  a  son.  He  hates  vain 
worship. 

8,  9.  People,  (isa.  29.  13.)  Though 
the  prophet  spolte  of  the  Jews  in  his 
own  time,  his  language  still  applied 
prophetically  to  these,  for  they  were 
one  with  those  ancient  hypocrites.  It 
was  a  prophecy,  remotely,  of  their 
character  as  a  nation.  1st.  They 
were  insincere  and  heartless  in  their 
worship.  It  was  with  their  lips — no 
lack  of  profession  and  words.  This 
made  it  more  hypocritical  as  there 
was  so  little  in  deed  and  truth.  2d. 
They  followed  the  commandments 
(or  institutions,  ordirances)  of  men, 
as  the  doctrines  and  law  of  God. 
"Their  far  toward  me  is  taught  by 
the  precept  of  men"  (Isa.  29.  I?). 
The  Commandments  of  God  are  tc  be 
distinguished  from  the  traditions  of 
men  in  this,  that  they  are  found  in 
;he  Scripture.  Traditions,  however, 
ire  now  enjoined  and  regarded  as  au- 
thoritative,  by  the  Romish   church* 


166 


MATTHEW. 


I  A.  D.  32. 


11  Not h  that  which  goeth  into 
the  mouth  defileth  a  man ;  but 
that  which  cometh  out  of  the 
mouth,  this  dehieth  a  man. 

12  Then  came  his  disciples, 
and  said^  unto  him,  Knowest 
thou  that  the  Pharisees  were  of- 
fended, after  they  heard  this 
saying  ? 

13  But  he  answered  and  said, 
Every  plant  »  which  my  heaven- 
ly Father  hath  not  planted,  shall 
be  rooted  up. 

14  Let  them  alone  :  they  i  be 
blind  leaders  of  the  blind.  And 
if  the  blind  lead  the  blind,  both 
shall  fall  into  the  ditch. 


h   Ac.  10.15.   Ro.  14.14-20.    lTim,  4.4.    Tit-1.15. 
i  Jno.  15.2,6.    J  C.23.16.  Lu.6.39. 


Their  error  is,  that  they  set  up  some- 
thing as  binding  on  the  conscience 
and  practice  which  God  has  not  en- 
joined, and  these  usually  have  the  ef- 
fect to  set  aside  the  precepts  of  rev- 
elation. The  word  of  God  in  the 
scriptures  of  the  Old  and  New  Testa- 
ment is  the  only  infallible  rule  of 
faith  and  practice. 

11,  12.  Christ  here  states  a  general 
truth,  that  it  is  not  the  eating  or  not,  in 
itself,  which  is  the  moral  pollution, 
but  something  from  within  the  man  ; 
that  is,  that  sin  is  not  from  without,  a 
thing  of  externals  and  ceremonies, 
of  contact  and  observance,  or  un- 
cleanness  of  the  flesh,  but  a  thing  of 
the  heart.  The  source  of  all  our  cor- 
ruption is  in  the  evil  nature  within. 
Yet  Pharisees  and  proud  formalists 
of  every  age  are  offended  at  this  sen- 
timent. 

13.  14.  As  they  were  offended,  and 
the  disciples  seem  'o  have  been  dis- 
turbed by  this  (vs.  12),  Christ  took 
occasion  to  lay  down  this  doctrine : 
that  only  the  truth  can  ultimately  tri- 
umph, and  that  such  a  course  of  in- 
fatuation and  delusion  as  the  Phari- 
sees pursued,  would  issue  in  ruin. 
Christians  need  not  be  over-much 
concerned,  nor   make  battle  always 


15  Then  answered  Poter,  anc 
said  unto  him,  Declare  unto  us 
this  parable. 

16  And  Jesus  said,  Are  ye  alsc 
yet  without  understanding  ? 

17  Do  not  ye  yet  understand, 
that  whatsoever  entereth  in  ai 
the  mouth k  goeth  into  the  belly, 
and  is  cast  out  into  the  draught r 

18  But  those  things  which  pro- 
ceed out  of  the  mouth  conn 
forth  from  the  heart ;  and  they 
defile  the  man. 

19  For  i  out  of  the  heart  pro- 
ceed evil  thoughts,  murders, 
adulteries,  fornications,  thefts, 
false  witness,  blasphemies  : 

k  Lu.6.45  Ja.3  6.  I  Ge.6.5;  8.21.  Pr.6.14  ;  24.3 
Je.17.9.  Ro.3.10-19.  Ga.5.19-21.  Ep.2.3.  Tit.3.3. 

upon  error.  Blind  leading  the  blinc 
are  doomed  to  the  ditch.  Errorists 
are  offended  at  being  exposed.     But 

error  must  ultimately  fail. IT  Ditch, 

or  pit,  such  as  was  dug  for  holding 
rain  water. 

15.  This  parable — or  saying,  viz. 
this  last  about  meats.  "  When  He 
was  entered  into  the  house  (says  Mark) 
from  the  people, His  disciples  askedHi^ 
— especially  Peter,  who  was  deeply 
attached  to  the  law  and  its  injunctions. 

16, 17.  Are  ye  also  yet,  &c.  Mark  has 
it,  "  Are  ye  so  without  understanding 
also  1"  Christ  means  to  represent  by 
this  distinction,  that  the  pollution  of 
sin  comes  from  the  heart,  and  not 
from  outside  distinctions  of  clean  and 
unclean,  washings,  &c. 

19.  Out  of  the  heart.  These  dreadful 
sins  have  their  origin  in  the  heart 
They  spr'ng  from  depraved  prino 
pies  deeply  seated  within.  An  evil 
nature  in  vs,  is  th  root  of  all  cor- 
ruption.    All  evil  is  there   before  it 

breaks  out  into  acts. TT Evil  thoughts. 

The  word  means  reasonings  or  "  coti- 
ti  iiances." — Campbell.  This  is  a  gen- 
eral declaration  that  actual  transgres- 
sions,  of  all  kinds,  even  the  most  hor- 
rid and  malignant,  come  from  this 
seat  in  the  bos-om      Who  can  deny 


A.  D.  32.J 


CHAPTER  XV. 


167 


20  These  are  the  things  which 
defile  a  man  :  but  to  eat  with 
Bnwashen  hands  defileth  not  a 
man. 

21  lThenm  Jesus  went  thence, 
and  departed  into  the  coasts  of 
Tyre  and  Sidon. 

22  And,  behold,  a  woman  of 
Canaan  came  out  of  the  same 
coasts,  and  cried  unto  him,  say- 


man's  native  depravity,  or  that  it  is 
entire  1 

20.  These  are,  &e.  The  natural 
state  of  the  human  heart  is  despe- 
rately wicked,  "  deceitful  above  all 
Ihings,"  an  unknown  depth  of  iniqui- 
ty. Evil  acts  have  their  character 
from  the  inward  tempers.  Bad  deeds 
•springing  from  an  evil  nature  are  the 
real  defilement.  Such  being  the  dis- 
ease, the  remedy  must  be  Divine  and 
Omnipotent.  No  power  but  that 
which  made  the  soul,  can  renew  its 
fallen  nature  We  are  urged  by  this 
to  an  immediate  seeking  of  Christ 
for  the  new  birth — "  Create  in  me  a 
clean  heart,  O  God"  (Psalm  51).  It 
is  not  man's  will  that  renews,  for  it  is 
the  will  that  is  renewed.  "  Thy  peo- 
ple shall  be  willing."  "  Born,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor 
of  the  will  of  man,  but  of  God" 
(John  1). 

Observe,  (1.)  The  maxims  that 
sanction  filial  ingratitude  or  disre- 
spect, God  especially  hates.  The 
Apostle  notes  it  as  a  mark  of  perilous 
times,  when  youth  shall  be  disobedient 
to  parents  (2  Tim.  3.  1),  and  yet  he 
prophecies  that  in  the  last  days  such 
times  "  shall  come."  Wo  to  the  chil- 
dren of  such  a  character.  (2.)  Men 
may  adopt  a  religion  of  rites  and 
vows,  even,  to  escape  a  religion  of 
the  heart  and  life,  and  these  hate 
Christ's  doctrine,  which  exposes  them. 
Bui  the  true  religion  will  at  length 
prevail.  (3.)  So  far  from  all  sin  con- 
sisting in  acts,  all  acts  of  evil  have 
\heir  sinfulness  in  the  heart. 


ing,  Have  mercy  on  me,  O 
Lord,  thou  son  of  David  ! n  my 
daughter  is  grievously  vexed 
with  a  devil. 

23  But  he  answered  her  not  a 
word.  °  And  his  disciples  came 
and  besought  him,  saying,  Send 
her  away,  for  she  crieth  after  us. 

24  But  he  answered  and  said,  f 
I  am  not  sent,  but  unto  the  lost 
sheep  of  the  house  of  Israel. 


n  Lu.  18.38,39. 
Ac.  3. 28. 


o  Ps.28.1.  La.3.8. 


C.10.5,6. 


()  68.  The  daughter  of  a  Syrophe- 
nician  woman  is  healed. — Region 
of  Tyre  and  Sidon. 
Matt.         J   Mark.       I   Luke.       I  John. 

15.21-28  17.24-30  I  I 

21.  The  coasts  of  Tyre  and  Sidon. 
These  cities  were  of  Phenicia,  in  the 
north-west  part  of  Palestine,  on  the 
sea-coast.  They  were  in  the  north- 
west direction  from  Jerusalem,  and 
distant  from  it  some  90  to  100  geo- 
graphical miles.  He  departed  to  the 
confines  (or  "  borders,"  Mark)  of  that 
heathen  country. 

22.  A  woman  of  Canaan.  Mark 
calls  her  a  Greek,  and  says  she  was 
"a  Syrophenician  by  nation"  (among 
whom  she  dwelt)  ;  that  is,  from  Ph3- 
nicia,  which  was  connected  with  the 
province  of  Syria,  under  the  Roman 
government:  yet  a  Canaanite,  that  is, 
belonging  to  the  people  of  Canaan. 
The  country  was  taken  by  Alexander 
the  Great,  and  in  the  time  of  Christ, 
these  were  Greek  cities.  They  called 
all  foreign  nations  Greeks.  Our 
Lord's  fame  was  abroad  in  Syria  (4. 
24).  Attention  is  here  called  to  her  na- 
tion, because  this  is  a  remarkable  in- 
stance of  grace  to  the  Gentiles.  It 
appears  fiom  Mark  :hat  He  had  gone 
into  a  house,  wishing  not  to  be  kne  wn ; 

But  the  ointment  bewrayeth  itself. ■ 

IT  Came,  out  of.     For  Christ  did  not 
enter  those  coasts. 

24.  /  am  not  sent  but  unto,  &c.  Tie 
meant  that  His  mission  was  first  of 
all  to  the  Jews,  -ather  than  to  the 
Gentiles,  of  whicd  she  was  one. 
(Comp.  ch.  10,  5  and  6.)    This  refer 


108 


MATTHEW. 


[A  D.  3fc 


25  Then  came  she,  and  wor- 
shipped him,  saying,  Lord,  help 
me  ! 

26  But  he  answered  and  said, 
It  is  not  meet  to  take  the  chil- 
dren's bread,  and  to  cast  it  to 
dogs,  q 

27  And  she  said,  Truth,  Lord  : 
)Tet  the  dogs  eat  of  the  crumbs 

q  c.7.6.  Re.22.15. 

red  to  His  own  personal  ministry  on 
earth.    (Rom.  15.  8,  9.) 

25.  Worshipped  Him,  &c.  She 
promptly  paid  Him  divine  honour, 
and  acknowledged  Him  as  Lord. 
This  was  remarkable  lor  a  Gentile. 

28.  It  is  not  meet,  or  proper. IT  The 

Children's  bread.  The  Jews'  peculiar 
privileges.  They  were  ranked  as  the 
children  of  God — His  peculiar  peo- 
ple— His  house.  The  gospel  bless- 
ings were  termed  their  bread,  not  to 
be  wasted  upon  others  ;  and  as  com- 
pared with  them,  the  Gentiles  are 
here  termed  dogs  (See  Psalm  87.  6). 
See  the  commission  to  the  twelve  : 
"  Go  rather  to  the  lost  sheep  of  the 
house  of  Israel,"  not  to  the  Samari- 
tans (10.  5,  (J).  This  was  designed 
not  merely  to  test  and  draw  out  her 
earnestness  ana  laith,  but  also  to 
show  the  true  order  of  His  work.  He 
would  not  vex  her,  but  He  would 
call  public  attention  to  the  fact  that 
she  was  a  heathen  and  that  His  work 
was  first  with  the  Jews,  yet  not  so  as 
utterly  to  exclude  the  Gentiles,  but  to 
receive  them  by  faith. 

27.  Truth,  Lord.  "  Certainly,  let  the 
Jews  have  the  children's  bread ;  this 
will  not  prevent  my  getting  the 
crumbs,  if  I  am  a  dog,  as  is  true  also." 
Or  the  rendering  maybe,  "  1 beseech 
Thee,  Lord,  for  indeed  the  dosrs,"  &c 
See  Phil.  3.  2.  Rev.  22.  15.^  Be  it 
so.  that  I  am  a  dog,  and  'et  me  be 
served  as  such,  with  the  havings  or 
the  overflowings. 

28.  Great  is  th  ,  faith.  He  pronoun- 
ced h  '-r  confidfjce  uncommon,  nota- 
ble f     It    persevered    so.     It    hoped 


which   fall   from   their  masters 
table. 

28  Then  r  Jesus  answered  and 
said  unto  her,  O  woman,  great 
is  thy  faith,  be  s  it  unto  thee 
even  as  thou  wilt.  And  her 
daughter  was  made  whole  from 
that  very  t  hour. 

r  Job  13.15  ;  23.10.  La.3.32.  s  Ps.l-J5.19.  t  Jno. 
4.50-53. 


against  hope.  It  would  take  no  de- 
nial. Mark  has  it:  u  for  this  saying , 
go  thy  way,  the  devil  is  gone  out  of 
thy  daughter."  He  who  said,  "I  will 
not  let  Thee  go  except  Thou  bless 
me, "  was  called  by  that  peculiar 
name,  "  Israel,"  "  a  Prince  of  God." 
He  is  not  a  Jew  who  is  one  outwardly. 
This  is  the  true  Israel.  This  case  illu?, 
trated  to  the  people  the  precise  rela 
tions  of  Christ's  work.  Here,  as  with 
the  Centurion  and  the  Samaritan  le 
per,  He  hinted  that  the  Gentiles  would 
more  readily  receive  the  gospel  than 
the  Jews.  Strong  fai'h  prevails  with 
God  for  Christ's  sake,  and  lo!  the 
faithful  Gentiles  are  now  of  Abra- 
ham's seed,  and  heirs  according  to 
the  promise. 

Observe,  (1.)  That  Christ  doth 
sometimes  delay  to  return  an  answer 
to  a  well-qualified  prayer.  Some- 
times His  people  do  not  pray  earnest- 
ly enough.  Sometimes  they  pray  too 
earnestly  for  an  outward  and  tempo- 
ral mercy.  Sometimes  the  mercy  they 
pray  Tor  is  not  good  for  ihem.  or  may 
be  is  not  yet  good  for  them.  Let  us 
not  then  judge  of  God's  hearing 
prayer  by  His  present  answer  (vs. 
23).  (2.)  Christ  puts  the  strongest 
faith  of  His  own  children  upon  the 
severest  trials.  The  trial  had  never 
been  so  sharp  if  h-er  faith  h;.d  not 
been  so  strong. — Burkitl.  He  who 
seemed  to  repel,  in  words,  still  drvo 
her  by  His  Spirit.  (*3.)  Christ  I  >ves 
to  be  followed  with  faith  and  impoi- 
tunitv.  (4.)  Humility  grants  the  very 
worst  as  to  o'.r  case,  and  yet  tue  tiiltr 
in  Christ  triumphs. 


A.  D.  312.1 


CHAPTER   XV. 


169 


29  And  a  Jesus  i 
departed  from  thence,  and  came 
nigh  unto  the   sea   of  Galilee ; 
and   went   up  into  a  mountain, 
and  sat  down  there. 

30  And  great  multitudes  came 
unto  him,  having  with  them 
those  that  were  lame,  blind, 
dumb,  maimed,  and  many  oth- 
ers, and  cast  them  down  at  Je- 
sus' feet ;  and  he  healed  them  ;v 

31  Insomuch  that  the  multi- 
tude wondered,  when  they  saw 
the  dumb  to  speak,  the  maimed 
to  be  whole,  the  lame  tp  walk, 
and  the  blind  to  see  :  and  they 
glorified  the  God  of  Israel. 

32  If  Then  w  Jesus  called  his 
disciples  unto  him,  and  said,  I 
have  compassion  on  the  multi- 
tude because  they  continue  with 
me  now  three  days,  and  have 
nothing  to  eat :  and  I  will  not 
send  them  away  fasting,  lest  they 
faint  in  the  way. 


u  lMar.7.3l. 
&c. 


V  Pb.  103.3.  ls.35.5,6.      to   Mar.! 


§  69.  A  Deaf  and  Dumb  man  healed 
— also  many  others.  Four  thou- 
sand are  fed  The  Decapolis.  Sea 
of  Galilee,  same  as  Tiberias  or  Gen- 
nesarel. 
Matt.        |   Mark.        I    Luke.       I    John. 

15.29-39    7.  3  J -37 

I    8.  1-9   |  | 

29.  Jesus  departed.  Mark  says  that 
from  the  borders  of  Tyre  and  Sidon, 
He  came  through  the  midst  of  the 
coasts  of  Decapolis,  that  is,  ir?  the 
district  of  those  "  ten,  cities"  and 
around  the  Sea  of  Galilee. 

30.  Cast  them  down.  The  crowds 
that  brought  their  sick  to  be  healed, 
took  this  method  with  them — casting 
them  down  at  Jesus'  feet,  throwing 
them  entirely    upon  His  power  and 

grace  for  the  cure. -II  And  He  hcal- 

td  them.     What  numbers  were  com- 
passed in  this  operation  !     The  mutti- 

15 


33  And  x  his  disciples  sa3runto 
him,  Whence  should  we  have 
so  much  bread  in  the  wilder- 
ness, as  to  fill  so  great  a  multi- 
tude ? 

31  And  Jesus  saith  unto  them, 
How  many  loaves  have  ye  ? 
And  the/  said,  Seven,  and  a  few 
little  fishes. 

35  And  *  he  commanded  the 
multitude  to  sit  down  on  the 
groimd. 

3(5"  And  he  took  the  seven 
loaves  and  the  fishes,  and  l  gave 
thanks,  and.  brake  tfiem,  and 
gave  tovhi^  disciples,  *  and  the 
disciples  to  the  multitjide. 

37  And  they  did  .all  eat,  and 
were  filled ;  and  tfiey  took  up 
of  the  broken  meat  that  was  left 
seven  baskets  full. 

38  And  they  that  did  eat  were 
four  thousand  men,  beside  wo- 
men and  children. 

39  And  he  sent  away  the  mul 

X  2K.4. 43,44.  y  C.14.19.&C.  Z  l3a.9.13.  Lu.23 
19;  24.30. 

tude  were  with  Him  "  three  days" 
(Mark  8.  2).  Mark  narrates  one  no- 
table case  among  the  many,  a  deaf 
and  dumb  man,  whose  amazing  cure 
astonished  the  people  ! 

31.  When  they  saw.  His  miracles 
wrought  such  an  effect  upon  behold- 
ers, that  they  glorified  the  God  of  Is- 
rael. Such  evidence  it  was  to  which 
our  Lord  referred  John's  disciples. 
(See  ch.  11.  4,  5.) 

37.  The  miracle  here  consisted  in 
a  miraculous  provision.  The  disci- 
ples had  expressed  their  surprize  at 
any  such  idea  as  the  feeding  of  so 
many  on  so  little,  and  it  was  a  work 
as  much  beyond  human  power,  as 
creating  something  out  of  nothing. 
They  had  already  tbrgotten  the  pre- 
vious miracle  of  five  thousand  (en, 
11.  15).  How  soon  we  forget  cur  de- 
liverances, and  the  resources  of  grace 


170 


MATTHEW. 


[A.  D.  3& 


titude,  and  took  ship,  and  a  came 
into  the  coasts  of  Magdala. 
CHAPTER  XVI. 

THE  Pharisees  also  with  the 
Sadducees  came  and  tempt- 
ing, desired  him  that  he  would 
shew  them  a  sign  a  from  heaven. 

2  He  answered  and  said  unto 
them,  When  it  is  evening,  ye 
say,  It  will  be  fair  weather  ;  for 
the  sky  is  red  : 

3  And  in  the  morning,  It  will 
he  foul  weather  to-day  :  for  the 
sky  is  red  and  lowering.  O  ye 
hypocrites  !  ye  can  discern  the 
face  of  the  sky  ;  but  can  ye  not 


c  Mar.8.io.     a  c.l2,3S,&c.  Mar.8 
16  ;  12.54-5B.  1  Cor.  1.22. 


!l,&c.   Lu.ll. 


39.  Coasts  of  Magdala,.  The  coasts 
here  means  the  regions  round  about. 
Mark  says,  He  came  to  the  parts  of 
Dalmanutha.  These  towns  adjoined. 
It  was  to  the  vicinity  of  these  towns, 
probably  on  the  west  coast  of  the  sea, 
as  judged  by  the  latest  authorities. 
From  the  Decapolis,  which  was  on 
the  east,  He  took  ship  to  reach  thern. 

CHAPTER   XVI. 
$  70.  The  Pharisees  and  Sadducees 

require  a  Sign. — Near  Magdala. 

Matt.       I    Mark.       I     Luke.        '    John. 
16.   1-4  8.  10-12  I  I 

1.  All  parties  now  demanded  some 
special,  visible  token  from  heaven. 
It  was  an  unreasonable  demand,  and 
this  they  did  "  tempting  Him,"  that 
is,  trying  Him.  From  Mark  we  learn 
that  they  disputed  with  Him. 

3.  Fold  weather — stormy,  tempestu- 
ous.  H  Hypocrites.     See  note,  ch.  6. 

2. IF  Discern  the  face  of  ike  sky,  i.  e., 

they  could  judge  of  the  weather. 
This  they  did,  too,  from  appearances 
founded  on  observation.  He  asks  if 
ihey  cannot  perceive  what  is  going 
on  and  coming  to  pass  around  them, 
by  watching   the  aspects  of  things. 

4.  A  icicked  and  adulterous  gt-tie ra- 
tion. It  is  the  character  of  such  an 
evil  generation  to  seek  a  sign.  He 
referred  to  their  generation  (the  Jews) 


discern  the  signs  of  the  times  T 

4  A  wicked  and  adulterous 
generation  seeketh  after  a  sign  *, 
and  there  shall  no  sign  be  given 
unto  it,  but  the  sign  of  the  pro- 
phet Jonas. b  .And  he  left  them, 
and  departed. 

5  ^[And  when  his  disciples 
were  come  to  the  other  side, 
they  had  forgotten  to  take  bread. 

6  Then  Jesus  said  unto  them, 
c  Take  heed,  and  beware  of  the 
leaven  d  of  the  Pharisees  and  of 
the  Sadducees. 

7  And   they  reasoned    amon^ 

b  Jon  1.17.  c  Lu.12.1.  d  lCor.5.6-8.  Ga.5.9. 
2Tim.2. 16,17. 


and  to  their  own  evil  intent  in  mak- 
ing such  a  demand.     (See  note,  Matt. 

12.  38-40.) IT  Sign  of  the  prophet 

Jonas.  (See  on  12.  39.) 

§    71.      The     Disciples    cautioned 
against  the  Leaven  of  the  Phar- 
isees   and   Sadducees. — North-east 
coast  of  the  Lake  of  Galilee. 
Matt.       I     Mark.        !    Luke.       I  John. 

16.  5-12   I  8.  13-21    I  I 

5.  The  other  side,  i.  e.,  of  the  lake  or 
sea.  See  Mark.  They  had  been  on 
the  west  side,  and  now  came  to  the 

north-east  coast. H  To  take  bread 

i.  e.,  they  had  neglectec  tc  taKe  a  sup- 
ply. They  had  hut  one  ioai.  as  wo 
learn  from  Mark. 

6.  Take  heed,  and  beware.  This  rep- 
etition   of    terms    is    emphatic. 

H  Leaven  of  the  Pharisees.  Mark 
adds,  and  of  the  leaven  of  Herod.  The 
Jews  were  "well  acquainted  with  this 
simile.  Leaven  was  in  certain  casea 
to  be  carefully  put  out  of  their  houses. 
(See  Exod.  13.  7.)  It  was  used  in 
making  bread,  to  swell  the  flour  and 
make  it  puff  and  light.  It  was  very 
silent  and  effectual  in  its  working.  It 
would  finally  ferment  and  pervade 
th*   whole    mass.     lf  A   jttle   leaven 

|  leareneth  the  whole  lump."  Under 
i  this  familiar  figure  therefore,  He  rep- 
I  resents  the  doctrines  of  these  powef- 


A.  D  32.J 


CHAPTER  XVI. 


!7l 


themselves,  saying,  It  is  because 
we  have  taken  no  bread. 

8  Which  when  Jesus  per- 
ceived, he  said  unto  them, e  O 
ye  of  little  faith,  why  reason  ye 
bin  on  g  yourselves,  because  ye 
have  brought  no  bread  ? 

9  Do  ye  not  yet  understand, 
neither  remember  the  five  f 
loaves  of  the  five  thousand,  and 
how  many  baskets  ye  took  up  1 

10  Neither  the  seven  &  loaves 
of  the  four  thousand,  and  how 
rfiany  baskets  ye  took  up? 


C  C.6.30  ; 
3»,  &c. 


.26;    I4.3L      /  C.14.19,&c.       g  c.15. 


sects   who   were   false  teachers. 
12.) 

7.  Because  ice  have  taken  no  bread. 
They  supposed  the  caution  somehow 
connected,  with  their  lack  of  a  supply, 
and  perhaps  as  warning  them  against 
using  bread  made  bv  such. 

8.  O  ye  of  Little  faith.  Their 
thoughts  ran  altogether  upon  their 
temporal  supply,  and  so  they  misap- 
plied His  teachings.  For  this  He  re- 
bukes them.  Hi?  cautions  are  not  of 
this  kind.  If  they  had  full  faith  on 
this  point,  they  would  not  have  mis- 
taken His  word.  "  Have  ye  your 
heart  yet  hardened  1"     Mark  8.  17. 

9.  Neither  remember.  Mark  repre- 
sents Christ  as  questioning  them  on 
the  miracles  of  feeding  the  multi- 
tudes. They  should  have  remember- 
ed those  miracles  so  appropriate  lo 
their  case,  and  they  should  have  felt 
at  ease  on  this  subject  of  a  supply. 


11  How  is  it  that  ye  do  not 
understand,  that  I  spake  it  not 
to  you  concerning  bread,  that  ye 
should  beware  of  the  leaven  of 
the  Pharisees  and  of  the  Sad- 
ducees  ? 

12  Then  understood  they  how 
that  he  bade  them  not  beware  of 
the  leaven  of  bread,  but  of  the 
doctrine  h  of  the  Pharisees  and 
of  the  Sadducees. 

13  1"  When  Jesus  came  into 
the  coasts  of  Cesarea  Philippi, 

h  c.15. 1-9. 


See  14.  15-21,  and  15.  22-38.  Past 
experience  should  give  us  confidence. 
Temporal  anxieties  will  often  lead  us 
to  mistake  God's  word.  "  I  will  re- 
member the  vears  of  the  right  hand 
of  the  Most  High." 

11.  The  leaven  of  the  Pharisees  and 
Sadducees,  had  reference  to  their  in- 
sidious but  powerful  efforts  at  spread- 
ing false  doctrine.  A  little  of  it  mixed 
with  the  mass  soon  works,  spreads,  and 
pervades  the  whole  lump. 

12.  The  doctrine  of  the  Pharisees  and 
Sadducees,  was  their  false  teaching 
about  true  religion,  formal  and  car- 
nal :  the  one,  not  believing  in  regene- 
ration :  the  other,  not  holding  to  the 
resurrection,  and  departing  altogether 
from  the  truth  as  it  is  in  Jesus.  So 
we  are  to  guard  against  the  beginnings 
of  error.  The  influence  of  it  will  be 
gradual  and  silent,  but  mischievous 
and  pervasive  in  our  minds. 


§  72.  A  blind  man  healed.— Bethsaida 
(JUias) 


Matt. 


Mark. 

8.  22-26. 


Luke.     I    John. 


$  73.  Peter  and  the  rest  again 
profess  their  faith  int  christ. 
(See  ^  06.) — Region  of  Cesarea 
Philippi. 

Matt    i       Mark.       1       Luke.        I    John. 
Itf  1 3-20 1   8.27-30   ]  9.  18-21     | 

3.  Coasts  of  Cesarea  Philippi.     So 
called  to  distinguish  it  from  Cesarea 


rius  Cesar,  and  of  Philip  the  tetrarch, 
son  of  Herod,  who  enlarged  it.  It 
was  in  Naphtali,  near  the  ancient 
Dan,  and  was  formerly  called  Pancas. 
The  "  coasts  "  here  means  the  vicini- 
ties. Mark  has  it.  "  the  towns  of"  or 
adjacent  to  this — in  this  district,  of 
p  which  it  was  the  chief  city. IT  Ha 


on  the  Mediterranean   coast,  and  in  I  asked  his  disciples.     Mai k  says  it  was 
honour  of  the  Row>n  emperor  Tibe-  |  on  the  journey — 'by  he  way  ;"  Luke 


172 


MATTHEW . 


I*.  D.  3a 


lie  asked  his  disciples,  saying-, 
Whom  i  do  men  say  that  I,  the 
Son  of  man,  am? 

14  And  they  said,  1  Some  say 
that  thou  art  John  the  Baptist ; 
Borne,  Elias ;  and  others,  Jere- 
mias,  or  one  of  the  prophets. 

15  He  saith  unto  them,  But 
whom  say  ye  that  I  am  ? 

16  And  Simon  Peter  answered 
and  said  k  Thou  art  the  LArist, 
the  Son  of  the  living  God. 

i  Mar.8.27.  Lu.9. 18,&c.  j  c.14.2.  Lu.9.7-9.  &Ps. 
17.  c.14.33.  Jno.1.49.  Ac.9.20.  He.  1.2,5. 

says  it  was  as  He  was  alone  with 
them,  praying,  that  He  asked  the 
question.  On  His  way,  it  would  seem, 
H&  had  retired  to  pray,  and  then  had 
put  this  query  to  them,  to  test  and  con- 
firm  their  knowledge    of    Him. 

IT  Son  of  man.  He  calls  Himself  by 
this  name,  because  this  was  the  point 
of  the  mystery  of  which  He  would 
ask  them — "  God  manifest  in  the 
flesh." 

14.  John  the  Baptist — i.  e.,  risen 
from  the  dead  !  This  was  Herod's 
thought !  This  supernatural  rising 
of  the  beheaded  John,  whom  they 
counted  as  a  prophet,  would  seem  to 
explain  his  miracles  and  mighty 
wjrks  to  some,  as  to  Herod;  and 
Christ   appeared   among  them   after 

John    had    deceased- IT  Jeremias. 

The  Greek  mode  of  writing  Jeremiah. 
It  was  one  of  the  Jewish  traditions 
that  he  would  appear  when  the  Mes- 
siah came. 

16.  Simon  Peter — here  showed  the 

forwardness  of  his  faith  and  zeal. 

IT  The  Christ,  &c. — i.  e.,  the  Anointed, 
meaning  the  same  in  Greek  as  the 
Messiah  in  Hebrew.  Mark  has  it, 
"  Thou   art  the  Christ ;"  Luke  has  it, 

"  Thou  art  the  Christ  of  God." 

HSonofthe  living  God.  This  expressed 
His  Divinity.  Christ  had  just  called 
Himself  the  Son  of  man.  Peter  de- 
clares their  conviction  that  he  was 
also  the  Son  of  the  living  God !  As 
truly  then  as  He  was  a  man  before 
them,  aid  theybeliivre  Him  lobe  God. 
u  The  living  God  '  was  a  term  used 


17  And  Jesus  answered  and 
said  unto  him,  Blessed  art  Ihou, 
Simon  Barjona  :  for  i  flesh  and 
blood  hath  not  revealed  it  unto 
thee,  but  m  L.y  Father  which  is 
in  heaven. 

18  And  I  say  also  unto  thee, 
That  thou  art  Peter  ;n  and  °  upon 
this  rock  I  will  build  my  church; 
and  the  gates  p  of  hell  shall  not 
prevail «»  against  it. 

MCor.2.10.  Ga.1.6.  Ep.2.8.  m  Uno.4.15;  5.20. 
nJno.1.42.  o  Ep.2.20.  Re.21.14.  p  Ps.9.13.  q  13 
54.17. 

in  the  Old  Testament  to  distinguish 
Jehovah  from  dead  idols  (Jer.  10.  9, 
10,  &c).  This,  therefore,  expressed 
a  full  belief  in  Christ  as  the  promised 
Messiah.  This  was  the  point  which 
Christ  aimed  at  in  His  inquiry.  But 
when  believing  in  Christ  is  spoken 
of,  more  than  this  is  meant.  We  must 
receive  His  merits  for  our  own  souls, 
and  trust  in  His  atoning  blood. 

17.  Barjona  —  means  the  son  of 
Jona.  The  word  bar  is  Syriac,  signi- 
fying son.  Peter's  father  was  named 
Jona,  or  Jonas  (John  1.  42 ;  21 .  16,  17). 

"  Simon,  son  of    Jonas." IT  Flesh 

and  blood — i.  e.,  human  means.  It 
was  not  natural,  or  of  human  agency, 
that  this  truth  of  the  Divine  Messiah- 
ship  of  Christ  had  been  disclosed  to 
Him.  "  Born,  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of 
man,  but  of  God"  (John  1.  13).  Sd 
in  1  Cor.  2.  12,  "  We  have  received, 
not  the  spirit  of  the  world,  but  the 
Spirit  which  is  of  God,  that  we  might 
know  the  things  that  are  freely  given 
to  us  of  God."  Christ  has-  declared, 
that  thus  to  know  Him  is  eternal  life 
(John  17.  3). 

18.  And  I  say  also  unto  thee.  In  re- 
turn to  this  language  of  Peter,  calling 
Him  the  Christ,  He  calls  this  apostle 
"a  stone,"  as  in  John  1.42.  This 
name,  Peter,  or  Cephas,  as  the  word  is 
in  Syriac  (both  meaning  stone),  had 
been  given  to  the  apostle  at  his  con- 
version, with  reference  to  this  confes- 
sion of  his  faith,  and  to  the  vork  he 
should    perform    (Joha    i     42"). 


L.  I).  32. J 


CHAPTER  XVI. 


173 


19  And  I  will  give  unto  thee 
the  keys  of  the  kingdom  of 
heaven;  and  whatsoever  r  thou 
ohalt   bind    on    earth,   shall   be 


IT  Upon  this  rock.  Not  upon  l/iee,  nor 
upon  this  Peter — but  (with  the  term 
now  in  a  different  gender — pctra — 
keeping  the  sense,  but  shitting  the 
subject)  upon  this  doctrine — this  con- 
fession of  faith,  as  the  foundation 
truth,  will  I  build  my  church.  As  in 
1  Cor  3. 11,  "  Other  foundation  can  no 
man  la}  than  that  is  laid,  which  is 
Jesus  Christ."  It  could  not  refer  to 
Peter,  personally  or  officially,  for  in 
no  sense  could  he  be  the  foundation  to 
build  upon — a.  founder  even,  is  not  the 
foundation.  Yet  the  allusion  is  to 
Peter,   and  the  sense  is — upon  this 

DOCTRINE,    CONFESSED  AMD    PREACHED, 

will  I  build  my  church — alluding  to 
Peter's  prominent  part  in  preaching 
the  gospel  to  Jews  and  Gentiles,  and 
gathering  a  visible  Christian  church. 
This  corresponds  precisely  with  the 
great  apostolic  commission,  "  Go  ye 
into  all  the  world,  and  preach  the  gos- 
pel to  every  creature ;"  and  the  prom- 
ise annexe'd  here,  "  the  gates  of  hell 
shall  not  prevail  against  it,"  agrees 
entirely  with  Christ's  parting  promise, 
"  Lo,  I  am  with  you  alway" — and 
•;  All  power  is  given  unto  me  in 
heaven  and  on  earth  "  (Matt.  28.  18- 
20).  As  to  Peter's  work,  this  indi- 
cated the  part  he  should  have  in  Prov- 
idence, and  not  any  primacy  or  pre- 
rogative among  the  apostles.  He 
first  planted  the  church  among  the 
Jews,  after  Christ's  resurrection,  by 
his  preaching  at  Pen'.ecost,  where  the 
first  thousands  were  gathered  in  (Acts 
2.  41-47),  and  he  carried  the  gospel 
to  the  Gentiles,  and  founded  the  Gen- 
tile church.  (S?e  the  conversion  of 
Cornelius,  Acts  10.5;  15.7.)  Peter 
does  not  claim  to  have  been  the  loun- 
dation,  personally  or  officially.  He 
himself  gives  this  honour  to  Christ 
(.1  Pet.  2.  6,  7).  We  read  nothing  in 
fecripture  even  in  the  Acts  of  the 
Aps  v.les,  )f  si::h  a  primacy  The 
irue  and  only  foundation  to  ouild 
15* 


bound  in  heaven  ,  and  whatso- 
ever  thou  shah  loose  on  earth, 
shall  be  loosed  in  heaven. 
20  Then  s  charged  he  his  dis- 


upon  is  Jesus  Christ  (1  Cor.  3.  11. 
Eph.  2.  20),  upon  whom  apostles  and 
prophets  are  built,  and  all  Christians. 

1T  The  gatts  of  hell.     As  in  the 

walled  cities  of  old,  the  gates  were 
the  places  of  concourse  for  public 
business,  the  word  is  here  used  for 
counsels,  enterprises,  combinations,  and 
so  the  phrase  means  the  schemes  and 
powers  of  hell,  &c. 

19.  The  keys.  A  key  is  that  which 
keeps  the  door,  opening  it  or  locking 
it.  I  will  make  thee  the  instrument 
of  opening  the  door  of  the  kingdom  tc 
the  Gentiles  (Acts  10).  The  act  wa« 
future.  Christ  would  soon  devolve 
the  authority  in  the  visible  church 
upon  the  twelve,  and  all  its  affairs  foi 
the  establishment  and  government  of 
the  church  visible. IT  And  whatso- 
ever thou  shall  bind.  This  language, 
in  ch.  18.  18,  is  addressed  to  the  twelve. 
As  Christ  gave  the  keys  to  them  al 
the  Ascension,  and  not  to  Peter  alone, 
so  we  find  them  charged  there  to 
"  preach  the  gospel  "  which  they  pro- 
fessed, and  to  exercise  this  official 
authority  in  the  visible  church.  Dis- 
ciple all  nations — baptize — bind  and 
loose.  As  Peter  answered  for  the 
twelve,  so  he  might  be  addressed  for 
the  twelve,  as  having  a  certain  prom- 
inence. He  was  first  to  preach  to  the 
Jews  after  Christ's  death  (Acts  2. 14), 
and  to  the  Gentiles  (Acts  10).  Peter 
answered  for  all  the  apostles,  as 
Christ  had  asked,"  Whom  say  ?/t  that  I 
am  ]"  The  binding  and  loosing  refers 
to  the  ministerial  authority  in  Christ's 
house,  common  to  Peter  with  the  rest 
of  the  twelve,  and  all  Christian  min- 
isters. As  Christ  had  just  spoken  of 
building  His  church,  this  visible  bodv 
would  require  government,  for  which 
He  here  provides.  So  Peter  address- 
es his  fellow-ministers  (1  Pel.  5.  1), 
"  The  elders  or  Presbyters  wrich  art1 
among  you,  I  exhort,  who  am  also  a 
presbyter  (as    the  word  is),  Feed  th« 


174 


MATTHEW. 


[A.  D.  3a 


ciples,  that  they  should  tell  no 
man  that  he  was  Jesus  the 
Christ. 

21  1"  From  *  that    time    forth 
began  Jesus   to   shew  unto  his 

*Lu9.22;    18.31;    24.6,7.  lCor.15  3,4. 


flock  of  God,"  &c,  as  a  'pastor.  The 
terms  binding  and  loosing  were  com- 
monly in  use  to  denote  forbidding  and 
allowing.  They  should  have  autho- 
rity to  found  and  govern  the  Christian 
church  on  earth,  prescribing  and  pro- 
hibiting according  to  Divine  direc- 
tion, and  so  their  acts  should  have 
Divine  authority  (see  Acts  15.  20). 
This  binding  and  loosing  extended  to 
things,  as  doctrine  and  discipline 
Acts  10.  28,  and  21.  24),  and  to  per- 
sons (John  20.  23).  In  ch.  18.  18,  a 
c;se  is  given,  and  the  church  court  is 
thus  spoken  of.  But  we  find  James' 
advice  taken  rather  than  Peter's.  He 
could  not  have  been  regarded  as  ne- 
cessarily Head,  and  less,  an  infallible 
Head  (see  Gal.  2.  11).  Christ  calls 
him  Satan,  immediately  after!  Alas, 
too  fallible  was  Peter!  The  stone 
can  soon  become  a  stumbling-block. 
Put  before  Christ,  it  stands  in  His 
way,  and  must  get  behind  Him. 

20.  Then  charged  He,  &c.  After 
this  very  special  conversation,  He 
thought  fit  to  enjoin  upon  them  secre- 
cy respecting  His  Messiahship,  which 
they  had  admitted.  It  was  not  that 
He  wished  now  to  promulgate  it,  that 
He  had  inquired  for  men's  opinions 
and  theirs.  He  wished  to  confirm 
them  in  the  gre;:t  truth,  but  the  time 
had  not  come  for  its  open  dissemina- 
tion. The  Jews  would  only  seek  His 
life,  and  their  malice  would  only  hin- 
der His  work. 

Observe,  (1.)  The  authority  given 
to  Christ's  ministers  in  the  Church, 
is  based  upon  theconfessiou  of  Christ 
in  His  person  and  offices,  as  the  truth 
is  in  Jesus.  Hence  the  true  and  only 
succession  of  the  ministry  cannot  be 
traced  independently  of  this  requisite 
(vss.  16  and  17).  (2.)  Grace  from 
Heaven  is  essential  to  this  ministerial 
Rfuk\   even    before    office   (vs.    17). 


disciples,  how  that  he  must  go 
unto  Jerusalem,  and  suffer  many 
things  of  the  elders  arid  chief 
priests,  and  scribes,  and  be 
killed,  and  be  raised  again  the 
third  day. 
22  Then  Peter  took  him,  and 


(3.)  Christian  doctrine  is  the  stability 
of  the  Christian  Church  (vs.  18). 
(4.)  The  government  of  the  Church 
comes  from  Christ,  as  the  Head,  and 
looks  for  the  ratification  of  its  acts  in 
Heaven  (vs.  19). 

§  74.  Our  Lord  foretells  His  own 
Death     and     Resurrection,    and 
the  trials  op  hls   followers.-- 
Region  of  Ccsarea  Philippi. 
Matt.         I     Mark.        I    Luke.       I  John. 

16.21-28     8.31-38   19.22-27  I 
!       9-  1       !  I 

21.  From  that  time  forth.  Having 
now  signified  to  them  their  office- 
work,  He  speaks  of  His  own,  and 
would  have  them  understand  what 
was  to  come.  This  language  calls 
attention  to  the  fact  that  now,  for  the 
first,  He  discloses  to  His  disciples  the 
particulars  of  His  cruel  death.  This: 
belongs  to  the  year  32,  in  His  33d 
year,  some  nine  months  before  His 

death. U  Elders  and  chief  priests 

and  Scribes,  as  of  the  Sanhedrim.  See 
note,  5.  22.  He  showed  these  things 
to  them  beforehand,  that  when  they 
should  come  to  pass,  their  faith  in 
His  Divine  character  and  claims 
might  be  most  fully  established  (John 
13.  19).  He  had  always  known  all 
that  was  to  happen  (John  18.  14),  and 
He  could  have  avoided  death  if  He 
had  so  preferred.  It  was  entirely  a 
voluntary  offering  of  Himself.  "  Lo 
I  come."  This  proved  His  love  to 
men,  that  He  should  have  willingly 
laid  down  His  life.  "  Therefore  doth 
my  Father  love  me,  because  I  lay 
down  my  life  that  I  might  take  it 
again." 

22.  Then  Peter  took  Him,  &c.  The 
word  is  expressive,  having  the  same 

force   as  our  word  assume. -f  To 

rebuke  is  to  blame,  and  here,  to  reply 
harshly.     We  have  his  language,  de- 


K.  D.  32.] 


CHAPTER  XVI. 


1W 


began  to  rebuke  him,  saying, 
*  Be  it  far  from  thee,  Lord  :  this 
shall  not  be  unto  thee. 

23  But  he  turned,  and  said  unto 
Peter,  Get  thee  behind  me,  Sa- 
tan ;u  them  art  an  offence  v  unto 
me  :  for  thou  savourest  not  the 
things  that  be  of  God,  but  those 
that  be  of  men. 

24  li  Then  said  Jesus  unto  his 

1  Pity  thyself,    u  2Sa.19.22.    v  Ro.14.13. 

claring  what  Christ  had  said  impos- 
sible, and  vouching  that  it  should  not 
come  to  pass.  Peter  said  this,  doubt- 
less, because  of  his  surprize  at  such  a 
statement,  and  because  he  thought  he 
could  warrant  its  not  occurring,  as 
he  afterward  offered  to  lay  down  his 
own  life  for  Christ.  The  Apostles 
did  not  know  before  this,  these  par- 
ticulars   of    Christ's  death. tf  Be 

it  far  from  thee,  (TXt6()  translated 
Heb.  8.  12,  "  merciful."  It  is  an  ex- 
clamation invoking  mercy.  Let  God 
in  mercy  avert  such  a  thing. 

23.  Satan.  This  word  means  an 
accuser,  an  adversary,  and  so  Christ 
applies  it  here,  intimating  that  Pe- 
ter knows  not  his  own  heart  in  all 
this,  but  accuses  and  contradicts 
Christ  with  something  of  Satan  in 
him,  that  shall  yet  appear  in  con- 
nexion with  this  very  event  of  His 
crucifixion.  He  orders  him  to  stand 
back  and  not  to  interrupt  or  cross  His 
designs.  So  He  ordered  Satan  him- 
self (ch.  4.  10)  to  get  behind   Him. 

See     also   John   G.    70. V  Offence. 

This  word  means  a  stumbling-block. 
Eongel  remarks,  it  is  an  antithesis  to 
the  name  just  given  him,  '  a  stone.'' 
You  are  no?a  stone  in  my  way.  All 
this  outcry  of  Peter  against  such  an 
event,  i.s  in  truth  against  the  plan  of 
Christ's  great  work,  for  which  He 
came  into  the  world. VT/um  savour- 
est not.  Thou  mindest  not  the  things 
Divine  and  spiritual,  but  the  things 
human  and  carnal.  He  did  not  dis- 
cern as  vet  the  mystery  or  the  cross. 

24.     Then.     The   doctrines   of  the 
cro."s  are  not  the  things  of  men.  but 


disciples,  If  any  *  man  will  come 
after  me,  let  him  deny  himself, 
and  take  up  his  cross,  and  fol- 
low me. 

25  For  *  whos  sever  will  save 
his  life  shall  lose  it :  and  who- 
soever will  lose  his  life  for  my 
sake,  shall  find  it. 

26  For  what  is  a  man  profited, 
if  he  shall  gain  the  whole  world, 

10  c.  10.33.  Mar.8.34.  Lu. 9.23  ;  14.27.  Ac.14.22. 
lTh.3.3.    X  Jno.12.25.  Est.4.14. 


of  God.  Christ  took  this  opportunity 
to  lay  down  the  requisitions  of  disci- 
pleship — denial  and  perseverance.  He 
was  to  suffer  indeed  for  them.  They 
were  to  suffer  with  Him.  It  was  not 
to  be  a  life  of  ease.  Christians  are 
called  the  followers  of  Christ,  as  His 
disciples  and  adherents.  "  Follow 
me,"  was  the  call  to  each  of  them. 
To  forsake  all  and  follow  Him,  was 
the  substance  of  duty,  to  take  Him 

instead  of  all  things  else. IT  Dcnr 

himself.  Sacrifice  your  self  indulgent, 
give  up  worldly  ease,  labour  and  suf- 
fer, and  endure  reproach,  if  need  be. 
"  Even  Christ  pleased  not  Himself 
(Rom.  15.  3).  The  iame  word  is 
used  for  Peter's  denying  Christ — dis- 
claim, disown. IT  Take  up  his  cross. 

Cheerfully  bear  all  the  burdens  of 
Christ's  service,  as  they  come,  daily. 

25.  He  that  has  for  his  object  *.o 
spare  himself  shall  be  at  last  the 
loser,  and  shall  sacrifice  himself, 
while  he  that  spares  not  himself,  but 
gives  up  his  own  will  and  pleasure 
for  Christ,  shall  have  salvation. 
By  losing  one's  life  for  Christ's  sake, 
is  meant  the  enduring  of  all  personal 
sacrifice  and  loss,  "  not  counting  his 
life  dear,"  and  "  counting  all  things  but 
loss"  (Phil.  3.  8),  and  laying  down 
one's  life  even,  for  Christ.  Many  of 
the  first   disciples  actually  lost   their 

lives  for  Christ's  sake. %  Shall  find 

it.  Bengel  remarks,  that  the  soul 
which  is  saved  is  found. 

26.  For  what  is  a  man  profited  ? 
Christ  here  passes  to  estimate  'he 
profit  and  loss.  To  lose  the  soul,  is 
io  lose  all  the  opportunities  of  ita  sal- 


176 


MATTHEW. 


[A.  D.  32. 


and  lose  his  own  soul  ?  or  y  what 
shall  a  ma  a  give  in  exchange  for 
his  sou]  1 ' 
27  For  z  the  Son  of  man  shall 
come  in  the  glory  of  his  Father, 
with  his  angels,   and  a  then    he 

y  Ps.49.7,8.       z   Da.7.9,10.  Zec.14.15.  Jude  14. 
a  Re.22.12. 


shall  reward  every  man  accord- 
ing to  his  works. 

28  Verily  I  say  unto  you. 
There  b  be  some  standing  hero 
which  shall  not  taste  c  of  death, 
till  they  see  the  Son  of  man 
coming  in  his  kingdom. 

b  Mar.  9.1.    c  He.2.9. 


vation,  and  die  eternally.  This  will 
be  the  result,  if  Christ  is  not  follow- 
ed, because  He  is  the  way  and  the  truth, 
and  the  life  (John  14.  6).  And  of 
course  the  soul  is  more  valuable  than 
the  world,  because  even  with  all  that 
a  man  can  have  of  the  world,  he  can- 
not enjoy  any  thing  here  if  his  soul 
be  in  distress.  And  the  soul  will  live 
forever,  after  all  that  is  of  earth  has 
passed  away.  So  that  if  a  man  should 
possibly  gain  all  the  world  (which 
men  would  like  to  do,  but  cannot),  he 
could  keep  it  only  for  a  few  years  at 
longest.  And  if  his  soul  is  lost,  it  is 
lost  for  ever  and  ever.  A  man  runs 
great  risk  of  losing  his  soul  if  he 
loves  the  world,  because  his  heart 
cannot  be  set  upon  two  opposite  ob- 
jects at  a  time.  "  Where  the  treas- 
ure is,  there  will  the  heart  be  also" 
Mat.  0.  21).  He  cannot  serve 
God  and  mammon.  And  one  that  is 
devoted  to  world] iness  and  in  pursuit 
of  its  joys,  cannot  follow  Christ,  or 
seek  his  soul's  concerns.  "  If  any 
man  love  the  world,  the  love  of  the 

Father  is  not  in  him." IT  Give  in 

exchange  for  his  soul?  To  redeem  it, 
buy  it  back.  The  word  means,  give 
as  a  ransom.  No  man  can  redeem 
his  own  soul,  and  "  none  can  by  any 
means  redeem  his  brother,  or  give  to 
God  a  ransom  for  him." 

27.  The  Son  of  man.  This  points 
to  the  judgment,*and  refers  to  Christ's 
exaltation,  as  an  offset  to  all  His  hu- 
miliation which  so  offended  Peter.  The 
Lord  Jesus  Christ,  who  has  an  interest 
in  men  and  is  related  to  our  nature, 
has  "  authority  given  Him  to  execute 
judgment  because  He  is  the  Son  of 
man."  The  works  of  people  are  to 
be  brought  up  in  the  day  of  judg- 
ment, that  every  mouth  may  be  stop- 
ped, and  that  God's  justice  may  be 


fully  vindicated.  Men  will  be  reward- 
ed according  to  their  works.  They 
shall  receive  such  a  measure  of  ret- 
ribution and  reward  as  will  comport 
with  their  respective  works,  the  strict- 
est equity  being  observed  in  every  case. 
"  We  must  all  appear  (on  that  dayl 
before  the  judgment  seat  of  Christ. 

IT  The  glory.     Christ  here  opened 

to  their  view  His  future  and  final 
glory,  that  they  might  not  despond  at 
His  coming  death. 

28.  Tnis  verse  gives  a  hint  of  the 
transfiguration  which  was  about  to 
take  place,  when  Peter,  James,  and 
John  should  see  Christ  in  His  glory 
so  soon,  for  their  encouragement.  Pe- 
ter speaks  of  that  sight  (2  Pet.  1.  16), 
as  "  the  power  and  coming  of  our  Lord 
Jesus  Christ,"  when  they  were  eye- 
witnesses of  His   majesty. 11  Not 

taste  of  death.     A  Hebraic   idiom  for 

shall   not   die. IT  In  His  kingdom. 

Mark  has  it :  "  Till  they  have  seen  the 
kingdom  of  God  come  with  power." 
Luke  reads  it:  "Till  they  see  the 
kingdom  of  God." 

Observe,  (1.)  We  more  readily 
receive  the  doctrine  of  Christ's  person 
than  that  of  His  cross.  Peter  could 
profess  Christ  as  the  Son,  but  not  as 
the  sacrifice.  (2.)  Office  in  the  church 
is  nothing  but  an  offence  without 
Christian  doctrine  and  conduct.  (3.) 
The  doctrines  of  the  cross  are  not  of 
men,  but  of  God,  and  those  sentiments 
which  spring  from  men's  own  wis- 
dom and  natural  choice,  are  false, 
The  word  of  God  must  be  beyond  hu- 
man reason  in  substantiating  doctrine, 

CHAPTER  XVII. 
§  75.    The   Transfiguration.      Oui 
Lord's   subsequent   discourse  with 
the  three  disciples. — Reg  ion  of  Ct'3- 
area  Philippi. 


A.  I).  39 


CHAPTER  XV11. 


177 


CHAPTER   XVII. 

AND  a  after  six  days  Jesus  ta- 
keth  Peter,  James,  and  John 
his  brother,  and  bringeth  them 
up  into  a  high  mountain  apart. 
2  And  was  transfigured  before 
them  :  and  his  face  did  shine  as 
the  sun,  b  and  his  raiment  was 
white  as  the  light. 

a   Mar.9.2,&c.  Lu.9.28,&c.        6  Re.  1.16. 


Matt 
17.  1-13 


Mark. 
9.  2-13 


Luke. 
9.28-36 


John. 


Our  Lord  was  still  in  the  vicinity 
of  Cesarea  Philippi,  in  the  northern- 
most part  of  Palestine. 

1.  Jesus  takcth  Peter,  James  and 
John.  (He  would  have  two  or  three 
witnesses.  Deut.  17.  6.)  These  three 
He  selected  also  to  go  with  Him  to 
Gethsemane,  Mark  14.  33,  and  to  the 
house  of  the  ruler  of  the  synagogue, 
whose  daughter  He  raised  from  the 
dead  (Mark  5. 37).  He  would  specially 

train  them  for  their  special  work. 

IT  After  six  days.  Luke  says  about  an 
eight  days  after,  that  is  inclusive  of 
the  two  which  bounded  the  reckon- 
ing. This  was  a  common  mode  of 
computing  time. tf  A  high  moun- 
tain apart.  Apart  from  the  rest  of 
the  twelve.  Mark  has  it,  "  apart  by 
themselves."  Luke  adds  that  He  went 
up  there  to  pray  (9.  28).  This  high 
mountain  is  not  mentioned  to  us  by 
name.  Most  have  thought  it  to  be 
mount  Tabor.  But  we  find  Him  af- 
terward still  in  this  region  farther 
north.     He  was  near  the   mountain 

range  of  Herman. IT  Transfigured. 

The  word  is  "  metamorphosed."  The 
meaning  of  the  term  is,  that  His  ap- 
pearance was  changed,  as  is  after- 
ward described.  His  face  shone  as 
the  sun.  The  same  word  is  rendered 
in  Romans  12.  2,  transformed.  And 
in  2  Cor.  3  18,  changed  into  the  same 
image,  &c.  So  Moses  is  spoken  of 
when  he  came  down  firm  tasking 
with  God  on   Sinai.  Exod.  24.  29,  30. 

V  His  raiment,  or  clothing,  was 

white  as  the  light.  Mark  has  it: 
"White  as  snow,  so  as  no  fuller  (or 
"Jothes  bleacher)   on   earth   can  white 


3  And,  behold,  there  appeared 
unto  them  Moses  and  Elias, 
talking  with  him. 

4  Then  answered  Peter  and 
said  unto  Jesus,  Lord,  it  is  good 
for  us  to  be  here  :  if  thou  wilt, 
let  us  make  here  three  taberna- 
cles ;  one  for  thee,  and  one  for 
Moses,  and  one  for  Elias. 


them."  His  body  underwent  no 
change. 

3.  Moses  and  Elias.  These  were 
prominent  characters  of  the  Old  Tes- 
tament dispensation,  that  was  now 
coming  to  an  end.  It  was  fit  that  they 
should  appear.  Moses  as  the  media 
tor  of  the  old  Covenant  and  giver  of 
the  Law  from  Sinai,  and  a  type  of 

Christ,  represented  the  Old  Law. ■ 

IT  And  Elias.  (See  Matt.  21.  13.)  For 
all  the  prophets  and  the  law  were 
until  John,  and  if  ye  will  receive  it, 
this  is  Elias,  which  was  for  to  come. 
Elias,  or  Elijah,  the  symbol  of  Christ's 
forerunner,  John,  represented  the  pro- 
phets. The  Law  and  the  Prophets 
waited  here  upon  Christ  the  Redeem- 
er, for  they  all  had  an  eye  to  His 
work.  They  talked  with  Him.  Luke, 
says,  they  conversed  about  His  de- 
cease which  He  should  accomplish  at 
Jerusalem  (Luke  9.  31).  Moses  had 
now  been  dead  nearly  1500  years.  He 
died  on  the  top  of  Pisgah,  over 
against  Jericho,  and  was  buried  in 
an  unknown  spot,  in  a  valley,  Deut. 
34.  Elijah  had  not  died,  but  had 
been  translated,  or  taken  to  heaven 
without  death  (2  Kings  2.  11).  This 
occurred  about  900  years  before 
Christ's  birth.  This  appearance  of 
two  that  had  gone  to  eternity.,  shows 
us  that  a  resurrection  of  the  body  is 
no  impossible  thing.  Moses'  dead 
body  was  raised,  and  both  these  were 
the  identical  persons  they  had  been  on 
earth. 

4.  Tabernacles,  tents,  booths  (see 
Levit'.  23.  34),  for  shelter,  ana  a 
dwelling.  This  expressed  Peter's  de- 
sire to  abide  there.  Yet  he  -would 
build  three,  not  sir.    He  would  plan 


179 


MATTHEW. 


[A.  D.  32, 


5  While  he  yet  spake,  behold, 
a  bright  cloud  overshadowed 
them  :  ard  behold,  a  voice  c  out 
of  the  cloud,  which  said,  This 
is  my  beloved  Son,  in  d  whom  I 
am  well  pleased  ;  hear  e  ye  him. 

6  And  when  the  disciples  heard 
it,  they  fell  on  their  face,  and 
were  sore  afraid. 

7  And  Jesus  came  and  touched 
f  them,  and  said,  Arise,  and  be 
not  afraid. 

c  c.3.17.  Mar  1.11.  Lu.3.22.  2Pe.l.l7.  d  I».42.1, 
31.  e  De.  18. 15,19.  Ac. 3.22,23.  He.  1.1,2;  1.1-3. 
•"  Da.  13. 10, 18.  Re.  1.17. 

:mly  to  keep  these  glorious  persona- 
ges there,  "  not  knowing  what  he 
said"  (Luke).  Mark  :  "  For  he  wist 
not  what  to  say,  for  they  were  sore 
afraid." 

5.  A  bright  cloud  overshadowed  — 
spread  over  them,  all  light  and  glori- 
ous. A  cloud  of  glory  was  God's 
symbol  of  His  presence  in  former 
times.  Ex.  24. 16, 17.  "  Upon  the  mercy 
seat"  Levit.  16.  2.  Such  a  cloud  was 
the  shechinah  which  abode  in  the  tem- 
ple. 1  Kings  8.  10,  11. 51 A  voice. 

Of  Jehovah,  which  formerly  spoke 
out  of  the  cloud  that  symbolized  His 

presence. IT  Hear  Him.    The  same 

had  been  declared  at  Christ's  bap- 
tism. (3.  17.)  (See  also  John  12.  28.) 
This  gave  another  attestation  of 
Christ's  divine  glory  and  authority, 
and  placed  Him  before  Moses  and  the 
prophets.  See  2  Peter  1.  17,  18.  They 
needed  this  confirmation  of  their  faith, 
and  this  reiteration  of  Divine  testi- 
mony to  His  mediatorial  person  and 
work,  in  order  to  be  strengthened  for 

the  events  of   His  death. IT  Hear 

Htm.  This  is  to  attend  upon  His  in- 
structions and  obey  Him.  The  same 
word  in  Hebrew,  means  to  hear  and 
to  obey.  If  we  disobey  this  com- 
mand, refusing  to  acknowledge,  re- 
ceive and  follow  Christ,  we  must 
perish. 

6.  They  fell  oyi  the  i"  face,  with  reve- 
rence and  fear.  .At  once  prostrate 
and  enveloped  in  the  cloud.  Luke  9. 
$4.     The  exceeding  k excellent)  glory 


8  And  when  they  had  lifted  up 
their  eyes,  they  saw  no  man, 
save  Jesus  only. 

9  And  as  they  came  down  from 
the  mountain,  Jesus  charged 
them,  saying,  Tell  the  vision  to 
no  man,  until  the  Son  of  man  be 
risen  again  from  the  dead. 

10  And  his  disciples  asked  hira, 
saying,  Why  *  then  say  the 
scribes  that  Elias  must  firsl 
cove  1 

11  And    Jesus  answered    and 

g  Mal.4.5,6.  e.11.14. 

made  them  afraid.  Men  should  fear 
the  voice  of  God,  because  they  are 
sinners  and  lost,  and  to  Christ  Jesus 
they  must  attend  if  they  would  live. 
Adam  was  afraid  of  God's  voice  as 
soon  as  he  had  sinned,  but  not  be- 
fore. And  if  God  should  now  so  ut- 
ter His  will,  as  He  did  at  Sinai,  men 
would  tremble  as  they  did  there, 
where  even  Moses  said,  "  I  exceed* 
ingly  fear  and  quake,"  and  the  mul- 
titude begged  that  God's  voice  be  m.  ,t 
spoken  to  them  any  more,  lest  thev 
die  (Heb.  12.  19-21). 

9.  Tell  the  vision.  A  vision  is  a 
supernatural  exhibition  to  the  sight — 
"  the  things  which  they  had  seen.'"  Luke. 
They  were  not  to  tell  it  until  He  had 
risen,  for  then  it  would  be  understood, 
and  not  till  then  could  it  have  its  full 
force,  but  would  be  only  abused  to  the 
hindrance  of  His  work.  Mark  says, 
they  kept  this  saying  with  themselves, 
questioning  what  the  rising  from  the 
dead  should  mean.  (Mark  9.  10.)  Luke 
says,  they  kept  it  close,  and  told  ne 
man  "  in  those  days." 

10.  Why  then?  i.  e.,  If,  as  now 
plainly  appears,  Thou  art  the  Mes- 
siah, why  do  the  scribes  say  that  Eli- 
as must  come  first?  They  knew  this 
to  be  a  received  doctrine  among  the 
Jews,  and  they  thought  it  involved  a 
contradiction — for  here  was  Christ 
and  where  was  Elias  1  They  had  not 
known  of  Ms  coming  in  John  the  Bap- 
tist. The  prophecy  is  found  in  Mal- 
achi,   the    last    verses.      And    as    the 


A.  D,  32.] 


CHAPTER   XVII. 


179 


saiii  unto  them,  Elias  truly  shall 
first  come,  and  restore  all  things. 

J 2  But  I  say  ur.to  you,  that 
Elias  i«  come  already,  and  they 
knew  him  not,  but  have  done 
unto  him  whatsoever  they  listed. 
Likewise  shall  also  the  Son  of 
man  sutler  h  of  them. 

13  Then  the   disciples  under- 

h  c.16.21. 


scribes  were  writers  and  teachers  of 
tiie  law,  and  familiar  with  the  Old 
Testament  scriptures,  they  were  quot- 
ed as  good  authority.  They  held, 
however,  that  the  prophet  Elijah 
would  personally  re-appear. 

It.  Ellas  trul ii  shall Jirst  come.  That 

is,  this  is  true  as  it  was  prophesied. 

tf  And  restore  all  things,  as  was  pre- 
dicted by  Malachi,  "  turning  the 
hearts  of  the  fathers  unto  the  chil- 
dren/' &c,  reforming  the  people  in 
their  scriptural  views,  and  in  their 
relations  to  the  covenant  made  with 
their  fathers,  and  doing  this  thorough- 
ly, as  the  parallel  form  of  expression 
imports,  fathers  to  children  and  chil- 
dren to  fathers. 

1*2.  Elias  is  come  already,  i.e.,  John 
the  Baptist,  who  came  "  in  tlie  spirit 
xnd  power  of  Ellas"  (Luke  1.  17),  and 
who  was  the  one  prophesied  as  to 
come  in  the  character  of  Elijah  of 
old.  So  Christ  had  declared,  ch.  11. 
14,  that  John  was  the  Elijah  men- 
tioned by  Malachi. %  Knew    him 

not,  did  not  recognize  or  acknowledge 

him. IT  Whatsoever   they   listed,  or 

chose.  They  had  treated  John  accord- 
ing to  their  inclinations,  reckless  of 
his  character  and  office.  They  had 
imprisoned  and  beheaded  him, 'Matt. 
14.    10,    "  as   it   is  written   of    him." 

Mark. If  Likewise.     What  is  more 

amazing.  He  Himself,  their  Lord, 
should  share  of  the  people  a  similar 
treatment!  So  He  afterward  did! 
(See  Mark  9.  12.  Isa.  53d  ch.) 

13.  That  He  syake  u  nto  (hem  of  John 
the  Baptist.  Their  question  was  fair- 
ly answered.  Christ  passed  through 
all  these  scenes  in  order  to  establish 
them   in  the  faitb,  and  we  see  1  iw 


stood   that  he  spake  unto  them 
of  John  the  Baptist. 

14  "TT  And  >  when  they  were 
come  to  the  multitude,  there 
came  to  him  a  certain  man 
kneeling  down  to  him,  an  1  say- 
ing, 

15  Lord,   have  mercy  o:a   my 

i  Mar.9.14,&c.  Lu.9.37,&c. 


He  is  gradually  bringing  them  into 
the  light. 

Observe,  (1.)  Christ  manifests 
Himself  and  His  work  to  His  peo- 
ple, as  their  case  demands,  and  as 
their  training  will  bear.  (2.)  The 
thrice  reiterated  testimony  from  the 
Father  is  that  in  Christ  and  not  in  the 
sinner  God  is  well  pleased.  Hence 
Christ  is  all  in  all  to  us — His  vica- 
rious sacrifice,  His  perfect  obedience, 
His  finished  work.  (3.)  How  fear- 
ful yet  delightful  is  the  presence 
of  God  in  Christ !  how  ample  is 
Christ's  revealing  of  Himself  in  His 
word  and  works,  yet  how  slow  are  we 
at  best,  to  understand  or  believe  the 
glorious  reality! 

§76.  The   healing  of  a  Demoniac, 
whom  the  disciples  could  not  heal. 
— Reg  ion  of  Cesarea  Philippi. 
Matt.        1     Mark.         I     Luke.         j  John. 

17.14-21   i  9.  14-29   I  9.  37-43  I 

14.  To  the  multitude.  It  is  to  be 
remembered  that  only  three  of  the 
twelve  had  gone  up  into  the  mount 
of  transfiguration  with  Christ.  The 
B?st  had  remained  below  where  they 
were  now  found,  "  the  next  day," 
Luke  9.  37,  surrounded  by  a  crowd 
of  people,  and  by  scribes  questi  wring 
with  them,  as  we  learn  from  Mark 
9.  15.  They  ran  to  Him  amazed  to 
see  Him,  and  saluted  Him.  Jesus 
asked  them  why  they  questioned  thua 
with  the  disciples,  involving  them 
probably  in  disputes  and  puzzling 
queries. 

15.  My  son.  An  "  only  child" 
(Luke)  possessed  with  a  devil,  "  halA 
a  dumb  spirit."  Mark.  So  that  he  wat 
lunatic  or  crazy,  and  sor°,  vexed— in  a 


180 


MATTHEW. 


fA.  D.  3* 


son  ;  for  he  is  lunatic,  and  sore 
vexed :  for  oft-times  he  falleth 
into  the  fire,  and  oft  into  the 
water. 

\6  And  I  brought  him  to  thy 
disciples,  and  they  could  not 
cure  him. 

17  Then  Jesus  answered  and 
said,  O  faithless  and  perverse 
generation!  how  long  shall  I  be 
with  you  ?  how  long  shall  I  suf- 
fer you  ?  Bring  him  hither  to 
me. 

18  And  Jesus  rebuked  the  dev- 
il, and  he  departed  out  of  him  : 


rage,  mad,  furious.  Mark  adds  : 
"  wheresoever  he  taketh  him  he  tear- 
eth  him,  and  he  foameth  and  gnash- 
eth  with  his  teeth,  and  pineth  away." 
Luke  also  adds  other  symptoms,  as 
that  the  devil  tor1  him,  bruised  him, 
&c,  "  hardly  departed  from  him." 

16.  To  thy  disciples.  Their  failure 
during  Christ's  absence,  doubtless 
gave  the  scribes  ground  to  gainsay 
and  reproach  them  and  their  Master. 
This  accounts  for  Christ's  rebuke, 
not  of  the  man  but  of  His  disciples. 

17.  O  faithless!  Addressing  the 
multitude  He  asked  how  much  lon- 
ger He  must  give  them  evidence  of 
His  Messiahship  which  yet  the  scribes 
were  disputing,  and  which  all  were 
so  slow  fully  to  believe.  So  with 
Philip  (John  14.  9).  So  Moses  was 
shocked  at  the  weak  Israelites  when 
he  came  down  from  the  mount.  See 
the  account  in  Mark  for  fuller  par- 
ticulars. 

18.  Rebuked  the  devil.  As  He  had 
full  authority  over  these  emissaries 
of  the  pit,  He  displayed  it  signally 
here,  as  another  proof  of  His  Di- 
vinity. The  other  Evangelists  state 
more  particularly.  The  man  had 
come  wrfth  a  doubt,  "  If  Thou  canst, 
do  any  thing,  have  compassion  on  us." 
Christ  had  challenged  his  faith,  "all 
things  are  possible  to  him  that  believ- 
eth,"  and  so  He  had  helped  the  de- 
livery in  that  difficult  birth.     "Lord 


and  the  child  was  cured  from 
that  very  hour. 

19  Then  came  the  disciples  to 
Jesus  apart,  and  said,  Why 
cot  Jd  not  we  cast  him  out  ? 

20  And  Jesus  said  unto  them, 
Because  of  your  unbelief:  J  for 
verily  I  say  unto  you,  if k  ye  have 
faith  as  a  grain  of  mustard-seed, 
ye  shall  say  unto  this  mountain, 
Remove  hence  to  yonder  place, 
and  it  shall  remove;  and  nothing 
shall  be  impossible  unto  you. 

21  Howbeit  this    kind    goeth 

j  He.3.19.  k  c.21.21.  Mar.  11.23.  Lu.17.6.  lCor. 
13.2. 

I  believe,  help  thou  mine  unbelief." 
Only  he  who  truly  believes  (though 
in  the  smallest  measure)  conceives 
aught  of  the  unbelief  of  his  heart. 

19.  To  Jesus  apart.  The  disciples 
who  had  been  baffled  in  an  effort  to 
cast  out  this  evil  spirit,  came  now  to 
Christ  apart,  or  in  private,  to  inquire 
the  cause  of  their  failure.  Mark 
says,  "  when  He  was  come  into  the 
house."  And  they  sought  a  private 
interview  because  they  were  abashed 
and  would  have  a  familiar  explana- 
tion of  the  case,  as  it  might  even  in- 
volve some  secrets  of  His  plan. 

20.  Because  of  your  unbelief.  This 
faith  here  alluded  to  is  the  faith  of 
miracles.  It  was  something  more 
than  a  common  belief  in  Christ,  and 
was  peculiar  to  the  Apostles'  age.  It 
was  a  faith  for  such  miraculous 
works  as  they  were  commissioned  to 
perform.  If  they  had  this  in  the  small- 
est degree,  or  in  the  proverbial 
phrase,  "as  a  grain  of  mustard-seed," 
they  should  accomplish  the  most  dif- 
ficult things,  or  proverbially,  should 
remove  mountains. 

21.  This  kind  of  diffic  hies  ex- 
pressed by  the  term  mountains,  or  this 
kind  of  evil  spirits,  so  malignant,  de- 
parts not,  removes  not,  but  by  prayer 
and  fasting.  The  most  special  religi- 
ous exercises  were  needed  for  so  spe- 
cial a  purpose. 

Observe  :  Great  degrees   A  devo- 


a.  D.  32. J 


CHAPTER  XVII. 


181 


not  out,  but  by  prayer  and  fast- 
ing 

22  ^  And  i  while  they  abode  in 
Gal.lee,  Jesus  said  unto  them, 
The  Son  of  man  shall  be  be- 
trayed into  the  hands  of  men  : 

23  And  they  shall  kill  him, 
and  the  third  day  he  shall  be 
raised  again.  And  they  were 
exceeding  sorry. 

24  1"  And  when  they  were 
come  to  Capernaum,  they  that 
received  l  tribute-money  came 

l  C.  16.21;  20.17.  Mar. 8.31  ;  9.30,31;  10  33.  Lu.9. 
32,44;  18.31;  24.6,26,16.    I  Didrachma,  Ex.38. 26. 


to    Peter,   and    said,   Doth    not 
your  master  pay  tribute  ? 

25  He  saith,  Yes.  And  w'len 
he  was  come  into  the  house,  Je- 
sus prevented  him,  saying.What 
thinkest  thou,  Simon?  of  whom 
do  the  kings  of  the  earth  take 
custom  or  tribute  ?  of  their  own 
children,  or  of  strangers  ? 

26  Peter  saith  unto  him,  Of 
strangers.  Jesus  saith  unto  him, 
Then  are  the  children  free. 

27  Notwithstanding,  lest  v/e 
should  offend  m  them,  go  thou  to 

m  Ro.14.21;  15.1-3.  2Cor6.3. 


tion  attain  special  measures  of  Divine 
strength  and  of  power  with  the  hosts 
of  evil. 

$  77.  Jesus  again  portells  His  own 

DEATH       AND       RESURRECTION.         See 

«i  74. —  Galilee. 

Matt.     I       Mark.       i    Luke.       |  John. 
17.22-231  9.30-32  19.43-45  I 

22,  23.  Wliile  they  abode  in  Galilee. 
The  term  rather  means,  uas  they  were 
travelling"  &c.,  on  their  way  to  Caper- 
naum, and  thence  to  Jerusalem  The 
country  called  Galilee,  it  should  be  re- 
membered, stretched  about  equally 
above  and  below  (north  and  south)  of 
the  Sea  of  Galilee. ff  Shall  be  be- 
trayed. This  is  the  first  disclosure  of 
the  means  by  which  He  should  fall 
into  cruel  and  deadly  hands.  He 
should  be  handed  over — delivered  up 
— by  a  friend.  Who  would  think  it 
should  ba  a  disciple,  an  apostle  !  All 
that  was  now  hinted  to  them  of  this, 
further  than  had  been  before,  was, 
that  He  should  be  delivered  up  to 
death  by  a  most  criminal  breach  of 

confidence. IT  Exceeding      sorry. 

Mark  and  Luke  add  that  they  under- 
stood not  that  saying,  and  it  was  hid 
from  them  and  they  were  afraid  to 
ask  Him. 

^    *8.  TlIE  TRIBUTE  MONEY  MIRACULOUS" 

iy  P20VDED  — Capernaum. 
Matt.         I    M.rk.        I    I<ukc.        I  John. 
17.24-27   I    9.  33     '  J 

16 


24.  Tribute-money,  literally,  the 
didrachmas,  the  name  for  the  yearly 
temple-tax,  being  a  coin  equal  to 
a  half  shekel,  or  about  twenty-five 
cents.  This  was  allowed  in  the  Mo- 
saic law  (Exod.  30.  1 1-16).  It  resem- 
bles the  stated  church  collections  for 
expenses,  as  it  was  additional  to  the 
regular  church  rates  or  tithes. 

25.  Prevented,  anticipated  him — be- 
gan to  speak  of  it  before  Peter  had 
told  Him.  He  was  beforehand  with 
this  question.  Christ  knew  what  had 
been  said  to  Peter,  because  He  knew 
all  things,  "  and  needed  not  that  any 
should  testify  to  Him  of  man,  for  Ho 
knew  what  was  in  man. IT  Trib- 
ute, (kenson,  Gr.)  Latin  census,  a 
tax.     "  Custom"  was  for  lands,  tribute 

'for  persons. IT  Their  own  children, 

their  sons  and  daughters  of  their  own 
royal  family. — —IT Strangers,  those  not 
of  their  own  family. 

26.  Peter  replied,  Of  strangers,  mean- 
ing that  kings  do  not  tax"  their  own 
sons.  And  Christ  applies  the  conclu- 
sion to  Himself,  that  then  the  children 
are  free.  The  temple  is  His  Father's 
house  (John  2.  16),  and  as  He  is  the 
Son,  and  greater  than  the  temple 
(ch.  12.  6),  why  should  He  be  taxed 
lor  the  service  1  It  was  only  another 
assertion  of  His  Divine  Sonship,  with 
which  He  would  make  them  every 
Way  familiar. 

27.  Lest  we  slwuld  offend  them,    fit 


182 


MATTHEW. 


I  A.  D.  32 


the  sea,  and  cast  a  hook,  and 
take  up  the  fish  that  first  cometh 
up  ;  and  when  thou  hast  opened 
his  mouth,  thou  shalt  find  '  a 
piece  of  money  ;  that  take,  and 
give  unto  them  for  me  and  thes 


A 


CHAPTER  XVIII. 

Tathe  same  time  came  the 
disciples  unto  Jesus,  sayings 

1  A  stater,  which  was  half  an  ounce  of  silver. 
U  Mar.9.33,&C    Lu.9.46,&c.  ;  22.24.&C. 

pays,  under  a  protest,  for  expedien- 
cy's sake  (1  Cor.  8.  13)  ;  and  lest  a 
scandal  should  be  put  upon  the  tem- 
ple service  and  upon  Himself  among 
the  people,   He  would  pay  what  He 

was  not  bound   to,  of  right. tf  Go 

to  the  sea — of  Galilee,  near  by. IT  A 

piece  of  money,  a  stater,  a  Roman 
coin,  equal  to  a  shekel,  enough,  of 
course,  lor  the  tax  of  two.  The  mira- 
cle consisted  in  His  so  ordering  all 
the  circumstances  as  to  show  a  power 
over  all  things  equal  to  that  of  crea- 
tion itself.  If  He  cculd  make  one  of 
the  numberless  fish  in  the  sea  come 
first  to  Peter's  hook,  with  a  piece  of 
money  in  its  mouth,  and  just  such  a 
piece  of  money,  He  could  as  well 
have  created  the  money  and  the  fish 
for  the  purpose. 

Observe,  (1.)  Christ  meets  the 
law's  demands  for  Himself  and  for 
His  people.  He  pays  for  Himself 
'  and  for  Peter,  "for  me  and  for  thee." 
Christ  would  put  Himself  in  the  dis- 
ciples' .place,  to  pay  the  law's  price 
for  them.  He  came  under  the  same 
yoke  with  men,  that  men  might  en- 
ter into  the  same  freedom  as  His. 
"  My  father  and  your  Father,  my 
God  and  your  God."  John  20.  17. 
(2.)  Christ  confirms  His  gracious 
words  by  His  gracious  works.  He 
protests  His  rightful  exemption  from 
the  ceremonial  tax,  as  much  by  the 
mode  of  His  furnishing  the  money, 
as  by  His  express  declaration.  In 
the  miracle  He  proves  Himself  the 
Divane  Being  whom  He  claimed  to 
be  iu  words.    (3.)  We  see  how  God's 


Who  is  the  greatest  ji  the  1;  nig- 
dom  of  heaven  ? 

2  And  Jesus  called  a  little 
child  unto  him,  and  set  him  in 
the  midst  of  them, 

3  And  said,  Verily  I  say  unto 
you,  except  ye  be  converted, b 
and  become  as  little  children,6 
ye  shall  not  enter  into  the  king- 
dom of  heaven. 

4  Whosoever    therefore    shall 

b  Ps.51. 10-13.  Jno.3.3.     C  1  Cor.14.20.  1  Pe.2.2. 


most  holy,  wise  and  powerful  preserv- 
ing and  governing  all  His  creatures, 
and  all  their  actions,  can  help  in 
every  extremity. 

CHAPTER  XVIII 
,§  79.  The   Disciples  contend  who 

SHOULD    BE    THE     GREATEST.        JeSUS 

exh  o  rts  . — Capernaum. 
Matt.        ,     Mark.     ,       Luke.       ■     John. 
18.  1-35   |  9.  33-50  |  9.46-50  | 

1.  Tlie  greatest  in  the  kingdom  of 
heaven.  This  may  have  arisen  from 
the  preference  just  shown,  at  the  trans- 
figuration, for  Peter,  James  and  John 
(see  Luke  7.  46),  and  from  Christ's 
allusion  to  His  royalty  in  the  tribute. 
They  were  thinking  of  the  kingdom 
as  one  of  earthly  kind,  and  were  now 
speculating  about  its  preferments  and 
offices.  But  it  is  a  kingdom  that. 
"  cometh  not  with  observation"  (Luke 
17.  20),  and  one  which  is  not  meat 
and  drink,  but  righteousness  (Rom. 
14.  17).  It  appears  from  Mark  and 
Luke,  that  they  had  disputed  about  it 
among  themselves  on  the  way  to  Ca- 
pernaum, and  that  Christ  had  per- 
ceived the  thoughts  of  tneir  hearts, 
and  questioned  them,  so  as  to  elicit 
this  distinct  query  from  themselves, 
They  often  started  such  inquiries. 

2,  3.  A  little  child.  He  taught  them 
by  this  symbol,  for  such  was  the  method 
of  teaching  in  the  East. IT  Be  con- 
verted— changed,  turned  from  such 
tempers,  in  such  a  thorough  way  as 
to  become,  instead  of  aspirants,  like 
Utile  children.  It  is  the  lowly,  de- 
pendent, simple  disposition  of  a  iiUu 


A.  L>  32.] 


CHAPTER  XVIII. 


185 


humble  himsdf d  as  this  little 
child,  the  same  is  greatest  in  the 
kingdom  of  heaven. 

5  And  whoso  shall  receive  one 
such  little  e  child  in  my  name 
receiveth  me. 

6  But  whoso  shall  offend  f  one 
cf  the«2  little  ones  which  believe 
in   me,  it  were  better  for  him 


d  Lu.l4.il.  Ja.4.10.     e  Mat.10.42. 
Lu.17.1,2. 


/Mar.9.42. 


child,  that  is  set  forth  as  the  symbol 
of  piety.  It  is  not  as  a  pattern,  but  as 
au  image  or  figure,  that  a  child  is  set 
forth,  "it  is  not  that  children  are  pat- 
terns of  innocence,  for  they  are  de- 
praved, but  that  they  are  pictures  of  it 
to  the  eye.  We  must  become  as  such, 
having' a  child-like  spirit,  happy  in 
our  dependence  on  God,  our  heavenly 
Father.  They  had  asked  for  high 
places  and  proud  stations,  and  had 
enviously  inquired  which  of  them 
should  be  first  (see  Mark  9.  34).  This 
showed  in  them  a  worldly,  ambitious, 
unhumbled  character,  and  Christ,  in- 
stead of  encouraging  them  with  such 
expectations,  set  before  them  a  little 
child.  Humility,  teachableness,  trust- 
fulness of  spirit,  are  necessary,  be- 
cause so  only  can  we  enter  in  at  the 
strait  gate,  and  by  the  living  way. 

4.  Shall  humble  himself,  in  true  hu- 
mility— whosoever  shall  come  down 
to  this  level  of  a  little  child,  in  the 
unaspiring  temper  of  his  heart — he 
shall  be  greatest,  or,  the  greater,  among 
Christians.  The  deepest  humility  is 
the  highest  honour  and  joy.  Lowly 
thoughts  of  self,  as  to  merit,  and  suffi- 
ciency and  ability,  coupled  with  a 
hearty  trust  in  Christ,  make  up  the 
true  Christian  characteristics. 

5.  Whoso  shall  receive  one  such.  One 
of  this  character  may  be  despised 
among  men;  Christ  therefore  makes 
this  special  provision  tor  such,  and 

for  those  who  favour  such. IT  In 

my  name— on.  Christ's  account,  be- 
cause he  is  Christ's,  and  resembles 
Him  (ch.  7.  22;  10.  33V  for  it  is  the 
nature  of  true  piety  to  love  this  child- 
like disposition,  w:yrever  it  is  found  ; 


that  a  millstone  were  hanged 
about  his  neck,  and  thai  he  were 
drowned  in  the  deDth  of  the 
sea. 

7  Wo  unto  the  world  because 
of  offences  !  for  s  it  must  needs 
be  that  offences  come ;  but  b 
wo  to  that  man  by  whom  the 
offence  cometh  ! 

g  lCor.11.19.  Jude  4.    h  Jude  11. 

while  vain  men  often  treat  it  with 
contempt.  Christ  not  only  regards 
such  as  His,  but  regards  Himself  as 
received  and  favoured  in  them  (Matt. 
25  40)  ;  ;'  Ye  have  done  it  unto  me." 
Those  who  love  Christians  for  their 
Christian  temper,  as  like  Christ, 
shall  be  rewarded  accordingly.  Mark 
and  Luke  here  record  a  conversation 
omitted  by  Matthew.  John  told  Him 
that  they  had  seen  one  casting  out 
devils  in  His  name,  and  they  forbade 
him,  because  he  was  not  of  their  com- 
pany. Jesus  answered  that  there  was 
a  principle  by  which  all  such  should 
be  judged.  If  they  did  such  things  as 
He  alone  could  have  instigated  and 
produaed,  and  if  so  they  wrought  with 
Him,  they  were  of  needs  His.  "  He 
that  is  not  against  us  is  for  us.  (See 
Mark  and  Luke.)  These  are  pro- 
verbial sayings,  like  Prov.  26.  4,  5. 

6.  Shall  offend  one  —  shall  put  a 
stumbling-block  or  an  occasion  to  fall 
in  his  brother's  way — shall  tempt  to 
sin  any  of  these  Christian,  child-like 
ones — "disciples" — "that  believe  iu 
me"  (Mark  9.  42),  he  is  worthy  of 
severest  punishment.  He  sins  againsl 
the  Holy  Spirit's  work  in   the  heart. 

IT  Millstone.     The  term  means  a 

millstone  large  enough  to  be  turned 
by  an  ass — not  the  hand-stones. 

7.  Offences.  Occasions  of  sin — ■ 
temptations  to  do  wrong,  as  a  hand 
or  foot  even  may  be,  are  a  wo  to  the 
world,  and  wo  to  any  one  by  whom 

they  may  come. IT  It  must  needs  bt 

— it  is  necessary  or  unavoidable,  as 
things    are,    that    such    temptations) 

come. IT  Bid   wo — that   is,  curse 

or    condemnation  on   that   man   by 


184 


MATTHEW. 


[A.  D.  fcJ. 


3  Wherefoie„ l  if  thy  hand  or 
thy  foot  offend  thee,  -ut  them 
off,  and  cast  them  from  thee  :  it 
is  belter  for  thee  to  enter  into 
life  halt  or  maimed,  rather  than, 
having  two  hands  or  two  feet, 
to  be  cast  into  everlasting  fire. 

9  And  if  thine  eye  offend  thee, 
pluck  it  out,  and  cast  it  from 
thee  :  it  is  better  for  thee  to  en- 

i  C.5.29,30.  Mar.9.43,45. 

whom  the  temptation  cometh.  He 
that  leads  others  into  sin,  is  a  child 
of  the  devil,  who  is  the  great  seducer 
and  deceiver  of  men.  Yet  this  is 
often  done,  by  example,  or  entice- 
ment to  a  first  step  of  evil  doing. 
This  teaches  us  that  evil  communi- 
cations corrupt  good  manners,  and 
that  bad  company  is  a  wo  and  curse 
to  any  one. 

8,9.  If thy  Jiand  or  thy  foot.  What- 
ever is  an  occasion  to  sin,  however 
dear  it  be,  and  valuable,  though  the 
hardest  to  be  parted  with,  must  be 
given  up.  This  enlbrces  the  senti- 
ment just  laid  down  (see  ch.  5.  29,  30). 

IT    Halt — lame. If    Maimed — 

mutilated,  as  by  a  hand  cut  off.  This 
means,  that  it  is  better  to  get  to  heaven 
without  any  such  enjoyments,  how- 
ever dear/ as  are  a  snare,  than  to 
have  them  here,  and  perish  at  last. 
See  the  case  of  the  rich  man  and 
Lazarus  :  "  Thou  in  thy  life-time  re- 
ceivedst  thy  good  things,  and  like- 
wise Lazarus  evil  things ;  but  now 
he  is  comforted,  and  thou  art  tor- 
mented"   (Luke    16.   25). fl  Into 

hell-fire.  This  is  the  eternal  conse- 
quence of  cherishing  evil  passions 
and  habits,  and  idol  objects  of  sin 
(see  ch.  5.  29,  30).  We  should  be 
willing  to  abandon  the  dearest  object 
or  pursuit,  rather  than  to  sin  our- 
selves, or  lead  others  to  sin.  "  Hell- 
fire  "  is  torment  without  end,  repre- 
sented by  the  fire  of  Hinnom,  near 
Jerusalem.  "  These  shall  go  away 
into  everlasting  punishment"  (ch. 
25.  46),  "  everlasting  Jire,"  vs.  8. 

10.  Christ  now  warns  more  partic- 
ularly   against    such    treatment    of 


ter  j  into  life  with  one  eye,  ra- 
ther that.,  having  two  eyes,  k  to 
be  oast  into  hell-fire. 

10  Take  heed  that  ye  despise 
not  one  of  these  little  ones  ;  for 
I  say  unto  you,  that  in  heaven 
their  angels  '  do  always  behold 
m  the  face  of  my  Father  which 
is  in  heaven. 

1 1  For  the  Son  of  man  is  come 

j  He.4.U.    k  Lu.9.25.     I  Ac.12.J5.    m  Ps  17.15. 


meek-minded,  child-like  Christians, 
as  men  of  the  world  are  prone  to, 
who  understand  nothing  of  the  true 
dignities  and  proprieties  of  His  king- 
dom.  IT  Tnat  ye  despise  not — or 

treat  with  disrespect  and  scorn,  as 
though  they  were  mean,  and  silly,  and 

contemptible. IT  Their  angels — that 

is,  such  persons  are  objects  of  interest 
and  care  to  angels  in  heaven  (Heb. 
1.  14),  and  this  is  a  reason  for  respect- 
ing them. IT  Do  always  behold  the 

face.  This,  in  Eastern  courts,  was  a 
mark  of  special  honour,  to  be  admitted 
into  the  presence  of  the  king.  The 
servants  of  these  disciples  are  the  spe- 
cial favourites  of  the  Heavenly  King. 
Servants  of  Eastern  kings  also  stood 
in  their  presence,  to  wait  their  orders 
and  watch  their  motions  of  command. 
The  angels  are  theirs — ministering 
spirits  to  them — and  always  intent  to 
execute  the  orders  of  the  Heavenly 

King. IT  My  Father — "  and  their 

Father"  (John  20.  17).  The  angels 
serve  these  disciples  by  Divine  war- 
rant and  command.  -This  shows  a 
greater  dignity.  Hence  these  lowly- 
minded  Christians,  though  sneered  at, 
often,  by  men  of  the  world,  are  true 
dignitaries — they  have  the  angels  of 
God  for  their  servants;  not  each  hav- 
ing one,  but  more — and  as  many  as 
his  case  should  at  any  time  require. 
The  ministry  of  angels  is  a  scriptural 
doctrine,  and  deserves  to  be  more 
".hough t  of  and  looked  for  (Ps.  34.  7. 
Oan.  6.  22.  chs   1.  &  2). 

li.  The  Son  of  man,  &c.  Christ's 
work  has  regard  to  just  such.  The 
humble,  obscure,  and  lost,  He  comes 
to  save.     This  is  another  reason  foi 


k  D.  32.] 


CHAPTER   XVIII. 


185 


ro  save n  that  which   was   lost. 

12  How  think  ye?  If0  a  man 
have  an  hundred  sheep,  and  one 
of  them  be  gone  astray,  doth  he 
not  lea\e  the  ninety  and  nine, 
and  goeth  into  the  mountains, 
and  seeketh  that  which  is  gone 
astray  ? 

13  And  if  so  be  that  he  find  it, 
verily  I  say  unto  you,  He  re- 
joiceth  more  of  that  sheep,  than 
of  the  ninety  and  nine  which 
went  not  astray. 

14  Even  so,  it  is  not  the  will 
of  your  Father  which  is  in 
heaven  that  one  v  of  these  little 
ones  should  perish. 

n  Mat.  1.21.  Lll. 9.56;  19.10.  Jno.3.17;  10.10;  12. 
17.  lTi.1.15.    o  Lu.  15.4, <fec.     p2Pe.3.9. 

their  not  being  despised.  By  the  lost, 
are  meant  sinners.  This  shows  His 
condescension,  which  may  well  be 
pattern  to  all  sinners  among  them- 
selves. Men  are  said  to  be  lost,  be- 
cause they  are  ruined  and  undone  by 
Bin,  and  need  now  to  be  saved,  or  they 
perish  forever.  Christ,  the  Son  of 
man — the  Mediator — saves  the  lost, 
by  giving  His  life  in  exchange — a 
ransom — tor  the  ruined  soul.  He 
has  died,  and  obeyed  the  law  in  His 
life,  and  gone  to  intercede  in  heaven 
— all  thrt  He  might  save  sinners. 
Hence,  tueir.  views  of  greatness  were 
altogether  wrong.  If  they  could  keep 
in  view  the  plan  of  salvation,  they 
would  see  that  none  can  boast  in 
themselves,  and  that  they  who  are 
lost,  may  boast  in  Christ. 

12.  Our  Lord  further  illustrates  this 
sentiment  by  a  parable,  recorded  by 
Matthew,  and  not  by  the  other  evan- 
gelists. By  the  sheep  gone  astray, 
our  Lord  means,  sinners  strayed  from 
Kim.  and,  like  sheep,  wandering  from 
the  told  and  helpless,  exposed  to  de- 
struction. By  the  owner's  going  into 
the  mountain  to  seek  one,  He  would 
have  us  understand  Himself  corning 
into  the  world  (among  u>)  to  sate  sin- 
ners (I  Tim  1.  15\  He  iscir  Sb.ep- 
10* 


15  Tf  Moreover,  if q  thy  brother 
shall  trespass  against  thee,  go 
and  tell  him  his  fault  between 
thee  and  him  alone  :  if r  he  shall 
hear  thee,  thou  hast  gained  thy 
brother. 

16  But  if  he  will  not  hear  thee% 
then  take  with  thee  one  or  two 
more,  that  in  the  mouth  of  two 
or  three  *  witnesses  every  word 
may  be  established. 

17  And  if  he  shall  neglect  to 
hear  them,  tell  it  unto  the 
church :  but  if  he  neglect  to 
hear  the  church,  let  *  him  be 
unto  thee  as  an  heathen  man 
and  a  publican. 

q  Le.19.17.  Lu.17.3.  r  Ja.5.20.  *  De.19.I5. 
t  Ro.16.17.   lCor.5  3-5.  2Th.3.6,14. 


herd  (Ps.  23.  1),  the  good  Shepherd 
(John  10.  14),  the  Shepherd  and 
Bishop  of  our  souls  (1  Pet.  2.  25). 

13.  He  rejoiceth  more.  This  is  to 
show  ihe  peculiar  joy  to  Christ  of 
saving  that  which  was  lost — like  the 
joy  of  the  father  in  receiving  home  a 
prodigal  son.  God  pursues  wander- 
ing sinners,  and  when  any  would  re- 
pent and  return,  they  may  be  sure  of 
His  tenderness  toward  them,  and  His 
joy  in  their  reception.  See  parable 
of  the  lost  sheep  and  son,  Luke  15. 
Therefore,  whom  God  thus  honours 
and  cares  for,  sinners  should  not  de- 
spise; and  distinctions  of  least  and 
greatest  should  be  referred  to  this 
standard. 

14.  Even  so.  As  in  this  case,  God 
signifies  it  as  His  disposition  thai 
not  one  of  these,  though  despised  by 
men,  should  perish,  or  be  eternally 
destroyed.     John  12.  28. 

15-17.  Thy  brother.  Our  Lord  now 
proceeds  to  enjoin  brotherly  kindness 
and  charity.  He  sets  forth  the  Chris- 
tian and  Christ-like  method  of  deal- 
ing, as  instead  of  jealousy  and  envy. 
"  Brother"  here  means  fellow-disciple, 

or    Christian    brother. IT  Trespass 

against  lne< — injur*  thee,  trans  gress 
or  sin  against  thee. IT  Go  and  l*& 


186 


MATTHEW. 


\A.  D.  33 


18  Verily  1  say  unto  you, u 
Whatsoever  ye  shall  bind  on 
earth,  shall  be  bound  in  heaven  ; 
and  whatsoever  ye  shall  loose 
on  earth,  shall  be  loosed  in 
heaven. 

19  Again  I  say  unto  you,  That 

U  c.16.19.  Jrv-20.23.  Ac.15  23-31.  2Cor.2.10. 


him  his  fault — expostulate  with  him, 
strive  to  convince  him.  This  was 
the  rule  under  the   old   law  (Levit. 

19.  17). IT  Alone — to  give  private 

opportunity  of  making  explanations 
or  confession,  "Without  a  disposition  to 
expose  him,  previously  to  such  face-to- 
face  interview. IT  One  or  two  more, 

for  influence  with  him,  and  as  wit- 
nesses, if  the  case  should  require  to 
come  before   the  church.     This  was 

the    law    (Deut.    19.    15). IT  The 

church.  The  court  of  Christ's  house, 
charged  with  such  matters.  In  the 
Jewish  synagogue,  which  was  the 
parish  church  in  that  time,  there  was 
a  bench  of  elders  for  such  trials,  &c. 

5F  As  an  heathen  man,  &c. — as  not 

a  Christian.  Do  not  own  him  any 
longer  as  such.  The  Jews  did  not 
own  the  heathen,  nor  have  intercourse 
with  them.     So  let  him  be  to  thee. 

18.  (See  note,  ch.  16.  19.)  These 
words  are  addressed  to  the  twelve. 
The  constituted  court  of  Christ's 
church  has  authority  to  pronounce 
upon  all  such  cases;  and  their  de- 
cisions, on  scriptural  grounds,  shall 
have  sanction  from  above.  These 
important  words  had  been  spoken  to 
Peter  (ch.  16.  19),  but  here  they  are 
addressed  to  all  the  apostles,  showing 
that  Peter  was  not  there  set  over  the 
rest,  as  the  Romish  church  asserts. 
These  words  imply  that  the  church 
officers  are  to  act  in  Christ's  name, 
and  their  decisions,  under  direction 
of  His  word,  are  to  be  revered  as 
His,  though  they  be  few  men  in  num- 
ber. 

19.  The  meaning  is,  that  Christ's 
presence  and  authority  would  give 
power  and  success  in  the  administra- 
tion of  His  church  on  earth,  even  to 
the  fewest — th?t  the  whole  body  of 


if  two  of  you  shall  agree  on 
earth,  a?  touching  any  thing 
that  they  snail  ask,  it T  shall  be 
done  for  them  of  my  Father 
which  is  in  heaven. 
20  For  where  two  or  three  are 
gathered  together  w  in  my  name, 

V  Mar.11.24.  Jno.16.24.   lJno.5.14.      W  Jno.20.19. 
lCor.5.4. 


members  was  not  contemplated  as 
sitting  in  judgment,  or  ordering 
church  affairs — but  that  if  two  of  the 
twelve  should  agree  in  any  case,  es- 
pecially as  to  binding  and  loosing, 
and  they  should  ask  counsel  of  God, 
it  should  be  done  for  them  (see  Acts 
1.  14-26).  Church  discipline  is  to  be 
approached  with  united  prayers  to  the 
Great  Head  of  the  church  (1  Cor.  5. 
3,4). 

20.  For.  It  is  not  the  numbers,  but 
Christ's  name,  that  gives  the  validity. 
Two  or  three,  met  according  to  His 
appointment,  may  be  considered  as 
sufficient — for  His  presence  is  pledged 
to  be  in  their  midst — Himself  as  one 
with  them,  and  efficiently  present  to 
bless.  This  has,  of  course,  a  special 
reference  to  the  authority  granted  in 
vs.  18  to  the  apostles.  Yet  it  applies 
also  to  the  discipleship.  This  identi- 
fies a  Christian  church. 

Observe,  (1.)  True  greatness  con- 
sists in  being  Christ's — sheep  of  His 
fold — freemen  of  Christ — children  of 
God  by  faith  in  Christ — made  kings 
and  priests  unto  God  and  the  Father 
(vss.  1-10).  (2.)  The  true  dignity 
and  value  of  man  is  shown  by  God's 
redeeming  work  (vss.  10,  11);  "the 
redemption  of  their  soul  is  precious, 
and  it  ceaseth  for  ever" — and  by  the 
joy  of  Christ  in  their  recovery  (vs.  13), 
and  by  His  eternal  covenant,  securing 
their  salvation  (vs.  14).  (3.)  How 
commonly  would  personal  disputes 
between  men  be  settled,  by  following 
strictly  this  rule  of  our  Lord !  Chris- 
tians especially  owe  it  to  one  another, 
and  much  more  the  ministers  of 
Christ.  (4.)  Church  discipline  is 
provided  by  the  Great  Head  of  the 
church,  as  a  final,  but  salutary  re- 
sort.    (5.)  Christ  is  God  (vs.  20V 


A.  D.32. 


CHAPTER   XVIII. 


IS7 


there  an:  I  in  the  midst  of  them.  I 

21  *i[  Then  came  Peter  to  him,  ! 
and  said,  Lord,   how   oft  shall 
my  brother  sin  against  me,  and 
I  forgive  x  him  I  till  seven  times  ? 

22  Jesus  saith  unto  him,  I  say 
not  unto  thee,  Until  seven  times ; 
but,  Until  seventy  times  seven. 

23  *[  Therefore  is  the  kingdom 
of  heaven  likened  unto  a  certain 
king,  which  would  take  account 
f  of  his  servants. 

X  Mai.ll.25.   Lu.17.4.  Col  3.13.     y  Ro.14.12. 


21.  Then  came  Peter.  Our  Lord 
having    thus    discoursed    about   the 

reaunent  of  personal  offenders,  Peter 
makes  an  inquiry  as  to  how  often  we 
should  forgive  the  same  person.  To 
forgive  is  to  pass  by  an  offence  and 
treat  the  offender  as  though  he  had 
not  done  wrong.  And  by  a  brother  is 
meant  here  a  feilow-Christian,  as  in 
verse  15. 

22.  Until  seventy  times  seven.  The 
Jews  taught  that  three  times.but  not  the 
fourth  one,  should  be  forgiven,  ground- 
ing their  idea  on  Amos  1.  3  ;  2.  6. 
"  Seven  is  the  number  in  the  Di- 
vine law,  with  which  the  idea  of  re- 
mission is  ever  linked." — Trench.  Pe- 
ter had  extended  his  ideas  to  the 
seventh  time.  Christ  in  this  strong 
expression  goes  far  beyond  his  far- 
ther thoughts,  and  evidently  means 
that  it  should  have  no  such  limit,  but 
that  we  should  be  disposed  to  repeat 
it.  times  without  nunber.  (Luke  17. 
3,  4.) 

•23.  Our  Lord  on  this  occasion  deliv- 
ered the  first  of  His  Moral  Parables, 
and  first  appears  in  the  character  of 
king. T\  A  certain  ling.  A  para- 
ble is  here  introduced  to  illustrate 
and  set  in  a  strong  Jght  the  duty  of 
forgiving  injuries.  On  this  point  He 
discoursed  at  large  in  the  Sermon  on 
the  M(  unr.  The  kingdom  of  heaven 
here  means  God's  plan  A  dealing  in 
His  church  (see  Matt  5.  20),  and 
the  case  proposed  has  reference  to  the 
mmnal  forgiveness  of  fell  rw-CAristia  us. 
vhich,  accordingly   out  [ord  argues 


24  And  when  he  had  begun  tj 
reckon,  one  was  brought  untc 
him  which  owed  him  ten  thou- 
sand l  talents  : 

25  But  forasmuch  as  he  had 
not  to  pay,  his  lord  commanded 
him  to  be  z  sold,  and  his  wife 
and  children,  and  all  that  he  had, 
and  payment  to  be  made. 

26  The  servant  therefore  fell 
down,    ana    worshipped  2  him, 

1  A  talent  is  750  ounces  of  silver,  which,  at  5s. 
the  ounce,  is  ISHAOs.  z  2K.4.1.  Is.50.1.  3  Or,  be- 
sought him. 

on  the  ground  of  their  being  more 
largely  forgiven. V  Would  take  ac- 
count— make  settlement  with  his  ser- 
vants, not  the  final  settlement,  but 
such  as  in  Luke  16,  of  stewardship. 
All  the  king's  officers  are  usually 
called  his  servants,  but  here  the  col- 
lectors of  revenue  are  probably  meant 
It  was  customary  to  sell  out  to  certain 
tax-gatherers  the  revenue  of  a  dis- 
trict at  a  round  sum.  This  made 
them  responsible  to  the  king  for  the 
gross  amount  agreed  upon.  Such  a 
contract  may  have  brought  such  a 
servant  or  officer  so  largely  in  deb^ 
say  ten  to  fifteen  millions  of  dollars 
Yet  the  whole  is  stated  in  round  num- 
bers, and  in  the  language  of  a  para- 
ble. Or  he  was  a  satrap,  who  should 
have  remitted  the  revenues  of  his  prov- 
ince to  the  royal  treasury.  The  amount 
is  put  at  the  highest,  to  express  an 
indebtedness  of  the  largest  possible 
kind,  representing  the  magnitude  of 
our  account  before  God.  '•  This  sum 
is  exactly  that  with  which  Darius 
sought  to  buy  off  Alexander  the  Great, 
that  he  should  not  prosecute  his  con- 
quests in  Asia,  and  this  was  the 
amount  imposed  by  the  Romans  on 
Antiochus  the  Great,  after  his  defeat 
by  them."—  Trench. 

25.  His  lord  commanded  him  to  be 
sold.  This  was  allowed  by  the  Jew- 
ish laws.  A  debtor  could  be  sold  into 
bondage  with  wife  and  children  urtil 
the  debt  should  be  satisfied.  (LeviL. 
25.  39-46.  2  Kings  4.  1.  Amos  8.  6.) 
— —U  And  payment  to  be  made.     Not 


IS8 


MATTHEW. 


[A.  D    38 


saying,     Lord,     have    patience 
with'  me,  and  1  will  pay  thee  all. 

27  Then  the  Lord  of  that  ser- 
vant was  moved  with  compas- 
sion, a  and  loosed  him,  and  for- 
gave him  the  debt. 

28  But  the  same  servant  went 
out,  and  found  one  of  his  fellovv- 
servams  which  owed  him  an 
hundred  l  pence,  and  he  laid 
hands  on  him,  and  took  him  by 
the  throat,  saying,  Pay  me  that 
thou  owest. 

a  Ps  78.38.  I  The  Roman  penny  is  the  8th  part 
of  an  ounce,  which,  at  5s.  t/ie  ounce,  is  id.  half- 
penny. c.20.22. 


as   though   the  sale   would   pay  the 
claim. 

26.  Fell  down,  and  worshipped  him. 
That  is,  prostrated  himself  as  a  wor- 
shipper in  a  posture  of  humblest  en- 
treaty, and  as  was  customary  for 
Eastern  subjects  before  their  king. 
He  asked  indulgence,  and  declared 
his  disposition,  pledged  all  for  the  fit- 
lute,  and  pleaded  his  present  inabil- 
ity. Tne  hardest,  sinners,  and  even  in- 
fidels, do  ftry  for  mercy  when  death 
and  judgment  are  at  hand.  Con- 
vinced sinners,  not  yet  aware  of  the 
immensity  of  their  debt,  are  ready  to 
promise  full  satisfaction. 

27.  Moved  with  compassion.  This 
represents  the  tender  pity  of  God 
toward  sinners  in  their  destitute  and 
aelpless  case,  and  His  prompt  re- 
sponse to  the  prayer  of  suppliants. 
God's  severity  endures  only  till  the 
sinner,  burdened  under  his  debt,  seeks 
forgiveness.  Then  it  proves,  like  Jo- 
seph's harshness,  only  love  in  dis- 
guise. So,  the  reckoning  was  good 
for  the  man  (Isa.  1.  18).  The  para- 
ble would  show  that  men's  sins 
against  us,  cannot  compare  in  mag- 
nitu  ie  with  ours  against  God.  There- 
tore  we  should  be  lenient  toward 
them,  even  as  we  hope  for  mercy 
from  God.     But  see. 

28.  But  the  same  servant.  The  grace 
was  not  received  aright.—  — IT  Went 
out.  It  is  thus  from  going  out  of  the 
presence   of  our  gracilis   Lord  tha*. 


29  And  his  fellow-servant  fell 
down  at  his  feet,  and  besought 
him,  saying,  b  Have  patience 
with  me,  and  I  will  pay  thee  all. 

30  And  he  would  not ;  but 
went  and  cast  him  into  prison, 
till  he  should  pay  the  debt. 

31  So  when  his  fellow-ser- 
vants saw  what  was  done,  they 
were  very  sorry,  and  came  and 
told  unto  their  lord  all  that  was 
done. 

32  Then  his  lord,  after  that  he 
had  called  him,  said   unto  him, 


we  are  ready  so  to  act.  This  very 
man,  just  treated  with  such  lenity 
by  his  lord,  finds  a  fellow-servant  who 
owes  him  the  merest  trifle  in  compar- 
ison— "  a  hundred  pence."  A  Roman 
penny  was  equal  to  about  12£  of  ours. 
This'  debt  would  be  about  12£  dol- 
lars. Trench  makes  the  proportion 
of  the  two  debts  to  be  "  One  million 
two  hundred  and  fifty  thousand,  to 
one."  As  a  drop  (says  Chrysostom)  to 
the  ocean.  He  asked  lor  the  debt  in 
a  most  severe  and  abusive  way.  The 
gospel  grace  demands  a  "  benign  retal- 
iation" to  forgive  as  we  are  forgiven. 
29.  Besought  —  entreated,  begged. 
Observe,  he  promised  the  same  as  this 
man  had  just  promised  to  his  lord! 
But  with  what  different  success  ! 
Only  the  truly  '  spiritual'  can  restore 
one"  overtaken  in  a  fault."    Gal.  6.  1. 

31.  This  was  a  mode  of  treatment 
even  beneath  the  common  feelings  of 
humanity.  How  base  when  one  who 
professes  to  have  been  pardoned,  out 
of  mere  grace,  should  show  himself 
a  monster  of  cruelty  and   severity  to 

others. IT  Told.     The  Greek  word 

is  expressive,  told  fully. 

32.  Then  his  lord.  We  are  now 
brought  to  see  what  judgment  sucb 
conduct  may  reasonably  expec*  of 
our  Lord  and  Master.  Christ,  the 
Saviour,  is  also  the  Judge!  As  to 
this  man,  his  lord  had  forgiven  him. 
not  a  part  but  the  whole  of  his  debt, 
and  that  not  a  small   debt    bul  in*- 


A.  D.  32.] 


CHAPTER   XVIII. 


19£ 


O  thou  wicked  servant,  :  I  for- 
gave thee  all  that  debt,  because 
thou  desiredst  me  ; 

33  Shouldest  not  thou  also 
have  had  compassion  on  thy  fel- 
low-servant, even  as  I  had  pity 
on  thee  ? 

34  And  his  lord   was    wroth, 


inense.  And  he  refers  him  also  to  his 
own  feelings,  when  he  desired  the  re- 
lease in  his  destitution  and  extremity. 
Infinite  grace  has  come  to  sinners,  in 
the  gospel  of  Christ,  and  now  the 
great  question  is,  whether  we  have 
so  received  it,  as  that  it  has  power 
with  us  in  our  lives,  fashioning  our 
conduct.  "  If  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  His." 
(See  James  2.  13.) 

33.  Skouldest  not  thou  also?  The 
man  is  judged  out  of  his  own  mouth. 
He  had  besought  forgiveness  and  it 
was  granted,  and  all  this  bound  him 
to  grant  it  to  the  fellow-servant,  on  his 
own  principles.  Besides,  that  was  a 
debt  of  1*2  dollars,  the  merest  pittance, 
compared  with  the  infinite  sum  which 
he  had  been  forgiven.  .  The  golden 
rule  applies  here,  "  As  ye  would  that 
men  should  do  to  you,  do  ye  even 
so  to  them  likewise,  for  this  is  the 
law." 

34.  Tormentors.  In  early  times  of 
Rome,  the  debtor  was  condemned  to 
wear  a  chain  of  fifteen  pounds  weight, 
and  to  live  on  the  scantiest  fare,  that 
he  might  be  brought  to  terms.  In  the 
East,  those  who  appear  the  poorest 
will  often  have  secret  hoards  ol 
wealth.  Hence  the  torture  would  be 
applied  to  elicit  information.  He  was 
to  be  treated  for  crime  now,  which 
was  worse  than  indebtedness.  He  was 
to  be  delivered  up  to  the  tormentors. 
These  were  executioners  who  applied 
all  kinds  of  torfures.  This  iniquity 
Of  his  incurred  a  penalty  which  the 
selling  of  himself,  and  wife,  and  chil- 
dren could  not  pay. IX  Till  he  should 

pay.  Now  he  was  to  be  treated,  not 
merely  as  a  criminal,  but  as  a  crim- 
inal  and   debtor  also.     All  his  debts 


and  delivered  hin  to  the  tor- 
mentors, till  he  should  pay  all 
that  was  due  unto  him. 

35  So  d  likewise  shall  my  heav« 
enly  Father  do  also  unto  you, 
if  ye  from  your  hearts  forgive 
not  every  one  his  brother  their 
trespasses. 

d  Pr.21.13.  c.6.12.  Ja.2.13. 


were  to  be  rigorously  exacted  of  him, 
because  he  thus  testified  that  he  had 
never  been  a  true  recipient  of  the 
pardon. 

35.  So  likewise.  A  sinner  is  like  the 
servant  in  question,  because  he  is 
utterly  unable  to  satisfy  God:s  infinite 
claims  upon  him.  Men  are  in  debt  to 
God  for  every  thing  they  have  receiv- 
ed, because  they  have  deserved  no- 
thing but  punishment.  And  thev  are 
in  debt  to  Him  in  the  way  of  num- 
berless sins,  of  which  they  must  give 
account.  They  owe  Him  thanks  and 
service  beyond  account,  and  the  debt 
they  have,  incurred  by  constant  trans- 
gression none  can  estimate.  It  is  for 
ten  thousand  times  ten  thousand;  and 
"  he  cannot  answer  for  one  of  a  thou- 
sand." Job.  They  are  not  only  una- 
ble to  pay,  but  if  called  to  account, 
they  could  give  no  excuse  for  this  in- 
ability, which  is  wilful  and  wicked. 
Yet  God  forgives  us  for  Christ's  sake. 
Therefore  we  should  forgive  men 
their  sins,  never  forgetting  how  much 
greater  crimes  we  have  had  forgiven. 
We  should  forgive,  not  merely  in  the 
act,  butfrom  the  heart,  that  is,  sincerely, 
meaning  to  pass  by  the  offence,  and 
to  treat  the  offender  as  though  he  had 
not  done  us  the  wrong.  There  is  a 
forgiveness  in  name,  which  retains 
the~ill  feeling,  and  forgets  not  the  in- 
jury. This  is  a  mere  pretence,  and 
if  we  should  be  so  forgiven  by  our 
heavenly  Father,  how  different  were 
our  ease  ! 

Observe,  (1.)  How  freely  Chrisi 
forgives,  not  because  we  have  for- 
given others,  or  done  any  other  good 
thing,  but  that  we  may.  (2  )  How 
fully  He  forgives  us  the  most  im- 
mense   indebtedness,  "  all  thai  debt" 


190 


MATTHEW. 


[A.  D.  33. 


CHAPTER  XIX. 

]ND  it    came    to    pass,    that 
when    Jesus    had    finished 


(vs.  3*2),  and  accepts  not  our  vaih  prom- 
ises to  pay  Him  all  in  future.  (3.)  How 
completely  we  are  in  the  power  of  the 
law  for  eternal  punishment,  except 
we  find  forgiveness  in  Christ  Jesus, 
(vs.  25.)  (4.)  How  unwarranted 
must  be  that  man's  hope  of  pardon, 
who  is  himself  unforgiving  (vs.  35). 


these  sayings,  heaceparied  from 
Galilee,  and  came  into  the 
coasts  of  Judea  beyond  Jordan  : 

a  Mar.  10.1.  Jno  10.40. 

(5.)  Christ  forgives  us  freely  that  we 
may  be  moved,  by  gratitude,  to  serve 
and  follow  Him,  and  that,  by  the 
power  of  this  forgiveness  in  our  lives, 
we  may  be  actuated  to  forgive  others 
and  in  all  things  imitate  His  gracious 
example. 


§  80.  The  Seventy  instructed  and  sent  out. 
Capernaum. 

§  81.  Jesus  goes  up  to  the  Festival  of 
Tabernacles.  His  final  Depart- 
ure from  Galilee.  Incidents  in 
Samaria 

§  82.  Ten  Lepers  cleansed. — Samaria. 


Matt. 


Mark. 


Luke. 
10.   1-16 


9.  51-56 
17.11-19 


John. 


7.  2-10 


PART  VI. 

Festival  of  Tabernacles,  and   the  subsequent  transactions 

until  our  Lords  arrival  at  Bethany,  six  days  before 

the  fourth  Passover. 

Time — six  months,  less  one  week. 


§  83.  Jesus  at  the  Festival  of  Taberna- 
cles.   His  public  teaching. 

Jerusalem. 
§  84.  The  woman    taken    in    adultery. 
Jerusalem. 
5  85.  Further   public    teaching    of    our 
Lord.     He  reproves  the  unbeliev- 
ing Jews,  and  escapes  from  their 

hands. — Jerusalem 

A  Lawyer  instructed.     Love  to  our 
Neighbour  defined.     Parable  of 

the  Good  Samaritan 

Near  Jerusalem. 
Jesus  in  the  house  of  Martha  and 

Mary. — Bethany 

The  Disciples  again  taught  how  to 

pray. — Near  Jerusalem.  .     .     . 
The  Seventy  return. — Jerusalem. 
A  man  born  blind  is  healed  on  tne 
Sabbath.    Our  Lord's  subsequent 
Discourses. — Jerusalem.      .     . 
Jesus  in  Jerusalem  at  the  Festival 
of  Dedication.    He  retires  beyond 
Jordan. —  Jerusalem.        Bethany 
beyond  Jordan. 
§  92.  The  raising  of  Lazarus. — Bethany. 
%  93.  The  Counsel  of  Caiaphas  against 
Jesus.  He  retires  from  Jerusalem. 
Jerusalem.     Ephraim. 


§  86. 


§  87. 


§  89. 
§  90. 


§  91. 


Matt. 


Mark. 


Luke. 


John. 
7.  11-53 


8.  2-11 


8.  12  59 


10.25-37 


10.38-42 

11.  1-13 
10.17-24 


1-2 1 


10.22-42 
11.  1-40 
11.47-54 


A.  D.  33. J 


CHAPTER  XIX. 


191 


2  And  great  multitudes  fol- 
lowed him  ;  and  he  healed  them 
there. 

3  *[  The  Pharisees   also    came 

CHAPTER  XIX. 
$94.  Jesus  beyond  Jordan,  is  fol- 
lowed by  multitudes.     The  heal- 
ing of  the   infirm  woman  on  the 
Sab  bath. —  Valley  of  Jordan.  Perea. 
Matt.       '    Mark.       I     Luke.       I  John. 
19.  1,  2  I    10.  I.     Il3. 10-21    I 
The   Evangelist  here   gives,   at  a 
glance,   the   course  of  our  Lord,  as 
seen  in  the  Harmony,  declaring  in  a 
word,  that  He  had  departed  from  Gal- 
ilee  after  His  discourse  (see  ^  81), 
and  that  at  length  He  came  into  the 
coasts  of  Judea  beyond  Jordan,  where 
*e  now  find   Him.     It  was  in  this 


unto  him,  tempting  him,  and 
saying  unto  him,  Is  it  lawful  foi 
a  man  to  put  away  his  wife  for 
every  cause  ? 

quarter,  that  he  healed  the  woman 
who  had  an  infirmity  (see  Luke  13. 
10-21).  We  find  that  He  had  passed 
through  Samaria  (see  ty  81  and  82)  ti. 
Jerusalem,  where  He  was  present  at 
the  feast  of  tabernacles  ^  83),  and 
at  the  feast  of  dedication  (<)91),  when 
He  retires  beyond  Jordan  (<)  91  and 
93).  We  find  now  many  inciden-ta 
related  of  Him  in  Perea.  Perea  was 
a  region  belonging  to  Judea,  and  so 
called  from  a  word  which  signifies 
beyond,  as  it  lay  beyond  Jordan,  and 
was  formerly  part  of  the  tribes  Reu- 
ben, Gad  and  Manasseh. 


§  95.  Our  Lord  goes  teaching  and  jour- 
neying toward  Jerusalem.     He  is 
warned  against  Herod. — Perea. 
§  96.  Our  Lord  dines  with  a  chief  Phari- 
see ou  the  Sabbath.     Incidents.  . 
Perea. 
§  97.  What  is  required  of  true  Disciples. 

Perea. 
§  98.  Par? Me  of  the  Lost   Sheep,   &c. 
Parable  of  the  Prodigal  Son.    . 

Perea. 
§  99.  Pai.'ble  of  the  Unjust  Steward.  . 

Perea. 
§  100.  The  Pharisees  reproved.     Payable 
of  the  Rich  Man  and  Lazarus. 

Perea. 
3  101.  Jesus     inculcates      Forbearance, 

Faith,  and  Humility.        Perea. 
§  102.  Christ's  Coming  will  be  sudden. 

Perea. 
§  103.  Parables.     The  importunate  Wi- 
dow. The  Pharisee  and  Publican. 
Perea. 

101.  PsECE°TS  HESPICTING  DlVORCE.   . 

Perea. 


Matt. 


Mark 


19.  3-12110.  2-12 


Luke. 
13.22-35 

14.  1-24 
14.25-35 

15.  1-32 

16.  1-13 

16.14-31 

17.  1-10 
17.20-37 

IS.  1-14 


Jahn. 


The  Evangelist  thus  passes  over 
othei  incidents  :o  relate  the  conversa- 
tion respecting  divorce.  The  Phari- 
sees came  to  Him  li  tempting  Him" 
desiring  to  entangle  Him  in  His  talk. 
As  on  other  occasions,  so  here,  they 
wished  to  commit  Him  against  one 
of  the  two  parties,  who  took  opposite 
Bides  on  this  question.  So  on  the 
point  cf  paying  tribute  to  Cesar 
tch.  22.  16,  &c),  they  sought  to  com- 


mit Him  either  against  the  friends  or 
the  enemies  of  the  Roman  govern- 
ment. But  in  both  cases,  He  con- 
founded their  hypocrisy  by  His  an- 
swer.  IT  For  every  cause,  i.e..  for 

any  reason.  Christ  had  laid  down 
the  true  doctrine  on  this  subject,  in 
His  Sermon  on  the  Mount  (ch.  5.  32), 
viz.-  .hat  there  was  but  one  sufficient 
caust,  and  that  such  as  wa  >  in  its  very 
nature  fatal  to  the  marriage  relation 


103 


MATTHEW. 


[A  D.  33. 


4  And  he  answered  and  said 
unto  them,  Have  ye  not  read, 
that b  he  which  made  them  at 
the  beginning,  made  them  male 
and  female  ? 

5  And  said,  For c  this  cause 
shall  a  man  leave  father  and 
mother,  and  shall  cleave  to  his 
wife  ;  and  they  twain  shall  be 
one  flesh. 

6  Wherefore  they  are  no  more 
twain,  but  one  flesh.  What d 
therefore  God  hath  joined  to- 
gether, let  not  man  put  asunder. 

7  They  say  unto  him,  Why  e 
did    Moses    then    command    to 

b  GeXSI;  5.2.  Mai. 2.15.  C  Ge.2.34.  Ep.5.31. 
i  lCor.7.10     e  De.24.l.  Is. 50.1. 


4.  Have  ye  not  read  ?  Literally, 
"  Do  ye  not  know  1"  that  is,  by  read- 
ing. He  here  refers  them  to  their 
scriptures,  and  to  the  original  institu- 
tion of  marriage.  Mark  has  it, 
"  What  did  Moses  command  you  ?" 

5.  And   said.     By    the    mouth   of 

Aaam  (Gen.  2.  24). f  Shall  cleave. 

Shall  adhere  firmly.  The  Greek 
word  is  irom  a  noun,  signifying 
glue. 

6.  Joined  together.  The  term  is 
from  a  metaphor  taken  from  the  yok- 
ing of  oxen. 

7.  Why  did  Moses  ?  They  now  ap- 
peal to  Moses'  regulations  in  Deut. 
Mi.  1.  Yet  it  was  not  a  '  command,' 
but  omy  a  permission,  the  spirit  of 
which  was  still  in  the  line  of  our 
Lord's  legislation,  making  a  wriling 
of  divorcement  requisite,  and  thus 
giving  a  lower  testimony  to  the  essen- 
tial sanctity  of  marriage.  See  note 
on  cb.  5.  31,  32.  But  Moses'  permis- 
sion had  been  abused,  until,  as  in  the 
text,  they  called  it  a  command,  and 
without  reference  to  the  original  in- 
stitution of  marriage,  they  held  among 
them,  that  divorce  might  be  for  any 
and  every  cause.  There  weve  two 
schools  or  sects  among  the  Jews  who 
tooif  opposite  sides  on  this  subject. 
The  school  of  Shammai  interpreted 
Moses,  as  allowing  divorce  "only  for 


give  a  writi/ig  of  divorcement, 
and  to  put  her  away  ? 

8  He  saith  unto  them,  Moses, 
because  of  the  hardness  of  your 
hearts,  suffered  you  to  pint  away 
your  wives  :  but  from  the  be- 
ginning it  was  not  so. 

9  And  I  say  unto  you,  Who* 
soever  f  shall  put  away  his  wife, 
except  it  be  for  fornication,  and 
shall  marry  another,  committeth 
adultery  :  and  whoso  marriefch 
her  which  is  put  away  doth  com- 
mit adultery. 

10  %  His  disciples  say  unto 
him,  If  the  case  of  the  man  be 

/c.5  33.  Lu.16.18. 

the  cause  of  fornication."  The  school 
of  Hdlel  construed  it  as  referring  tc 
any  cause  or  pretext.  And  instead 
of  being  entangled,  by  siding  witn 
either,  our  Lord  declares  that  Moses' 
permission  only  showed  their  hard' 
riess  which  had  gone  so  much  beyond 
this  allowance  ;  so  that  this  civil  reg- 
ulation of  that  day,  was  meant  as  a 
check  upon  their  worse  habits,  and 
that  from  the  beginning,  as  Moses 
himself  had  recorded  (Gen.  2),  "  It  was 

not  so." IT  Hardness  of  your  hearts — 

intractable  dispositio: . — Camffbell. 

9.  This  verse  is  almost  in  the  same 
language  as  ch.  5.  32,  and  states 
again  the  Christian  law  of  marriage 
and  divorce.  Marriage  has  special 
sanctity  as  the  shade  w  of  that  great 
mystery,  Christ's  union  with  His 
church.  Mark  adds  (en.  10.  12)  "  And 
if  a  wo'iian  shall  put  away  her  hus- 
band," &c.  The  practice  of  divor- 
cing the  husband  unwarranted  by  the 
law,  had  been  introduced  (*ays  Juse- 
phus)  by  Salome,  sister  of  Herod  the 
Great,  who  sent  a  bil.  of  divorce  tr 
her  husband  Coslobarus,  whicti  had 
example  was  afterward  followed  by 
Herodias  and  others. —  Campbell. 

10.  An  objection  is  here  urged 
making  against  the  very  institution 
of  marriage,  if  such  strictness  is  to 
be  observed. 


A  1).  33.] 


CHAPTER  XIX. 


193 


so  with  his  wife,  it  is  not  good 
to  marry.  = 

11  But  he  said  unto  them,  All 
men  cannot  receive  this  saying, 
gave  they  to  whom  it  is  given. 

12  For  there  are  some  eu- 
nuchs, which  were  so  born  from 
their  mother's  womb :  and  there 

g  Pr.19.13;  21.9,19. 

11.  Our  Lord  replies  that  such  a 
doctrine  as  the  expediency  of  living 
unmarried,  could  not  be  received  by 
men  at  all,  save  by  a  certain  limited 
class.     It   is  not  natural  with  men. 

1T  All  men  cannot  receive.  That  is, 

none  can  receive.  This  use  of  terms 
is  peculiar  in  the  New  Testament.  So 
in  Rom.  3.  20  :  "  There  shall  no  flesh 
be  justified,"  reads  in  the  Greek, 
"  All  flesh  shall  not  be  justified/'  It 
is  an  emphatic  negative,  "  All  shall 
not  be."  That  is.  the  impossibility  is 
uni  versa*  and  extends  positively  to 
ill.  The  sense  of  this  passage  then 
is,  none  cau  receive  this  sentiment, 
suggested  in  verse  10,  save  those  few 
to  whom  it  is  given,  who  are  spoken 
of  in  verse  12.  He  meant  to  say  that 
men  have  a  different  principle  im- 
planted in  their  very  constitution. 
Marriage  is  natural  as  well  as  hon- 
ourable in  all.    See  1  Cor.  7. 7.  26. 

IT  To  whom  it  is  given,  by  nature  or 
by  grace. 

12.  Our  Lord  here  speaks  of  a  cer- 
tain class  fitted  to  live  unmarried. 
Eunuchs.  The  term  means,  literally. 
a  bed-keeper,  chamberlain.  Either 
such  as  are  so  born,  or  such  as  are  so 
made  by  men,  for  the  purpose  com- 
monly, of  attending  on  females. 
There  was  such  a  class  in  the  East, 
who  served  in  the  harem.  They 
were  sometimes  promoted  to  high 
office,  whence  the  word  comes  to 
mean  also  a  minister  of  state,  a  high 
officer,  whether  a  eunuch  in  fact  or 
not.  So  Potiphar  is  called  a  eunuch, 
Gen.  39.  1.  Comp.  Acts  8.  27,  the 
eunuch,    a   grandee   under    Cando.cc, 

queen  of  the  Ethiopians. IT  Made 

thevisdvcs  eunuchs.  This  is  hyper- 
bolical language,  like  ch.  5.  29.  30, 

17 


are  some  eunuchs,  which  were 
made  eunuchs  of  men  :  and 
there  be  eunuchs,  which  have 
made  themselves  eunuchs  for  the 
kingdom  of  heaven's  h  sake. 
lie  that  is  able  to  receive  it,  let 
him  receive  it. 

13  I'  Then  were  there 

h  1  Cor.  7. 32. 


cutting  off  a  right  hand,  Ac.  Such 
as  by  mortification  and  denial  have 
virtually  made  themselves  so.  That 
is,  they  willingly  live  unmarried,  for 
the  kingdom  of  heaven's  sake,  with 
the  intent  of  more  exclusively  devo- 
ting themselves  to  the  services  of  re- 
ligion. Origen  fell  into  fad  error  on 
this  point,  carrying  out  the  literal 
purport  of  this  clause.  And  some 
lorbid  marriage  to  the  clergy,  which 
is  denounced  by  the  Apostle  as  "  a 
doctrine  of  devils"  (1  Tim.  4.  1,  3). 
See  Paul's  teachings  "  by  permission 
and  not  of  commandment,"  in  1  Cor. 
ch.  7.    They  embody  the  general  sen 

timent  here  annexed. IT  He  that  is 

able,  &c  It  is  qood  to  abide  even  as  I. 
But,  &c.  1  Cor.  7.  8,  9.  All  the  Apos- 
tles did  not  receive  it.  that  is,  did  not 
live  unmarried.  1  Cor.  9.  5.  An  obli- 
gation to  celibacy  (says  Calvin)  is  a 
great  mistake.  It  is  a  foolish  imagi 
nation  that  celibacy  is  a  virtue,  espe- 
cially ^f  in  it  a  man  only  consults  his 
own  ease  and  convenience. 

Observe,  (1.)  The  sanctity  of  thf 
marriage  institution  is  proved  to  bo 
"from  the  beginning"  (4-8).  (2.) 
Moses  legislates  in  the  same  line 
with  Christ,  and  gives  a  lower  testi- 
mony in  those  civil  regulations  which 
must  have  respect  to  the  state  of  soci- 
ety (8).  (3.)  The  gospel  of  Christ 
restores  the  marriage  relation  to  all  its 
original  sanctity  and  value.  For  this, 
even  modern  civilization  is  indebied 
to  the  gospel.  And  society  in  Cnris- 
tian  lands  owes  all  its  domestic  bles- 
sings to  the  religion  of  Jesus  Christ. 
()  105.    Jesus   receives   and  blesses 

LITTLE  CHILDREN. Pcrea. 

Matt.        I     Mark.         |      Luke.  Jolia 

19.13-15  i  10. 13-16  118.  15-17  i 


194 


MATTHEW. 


IA.  D.  33 


brought  unto  him  little  children, 
that  he  should  put  his  hands  on 
them,   and  pray  :  and  the  disci- 
ples rebuked  them. 
14  But  Jesus  said,  Suffer  i  lit- 

i  Mar.10.14.  Lu.l8.l8,&c. 


13.  There  were  brought  unto  Him. 
As  it  had  been  customary  among  the 
Jews  to  apply  to  children  the  seal  of 
the  Abrahamic  covenant  in  circum- 
cision, they  came  naturally  enough, 
with  their  little  children,  under  the 
new  dispensation.  This  is  the  most 
obvious  mode  of  accounting  for  a 
presentation  of  such  children  by  the 
parent's  act.     In  Lute  we  find  that 

these    were    infants. TT  That    He 

should  put  His  hands  on  them.  This 
was  the  customary  sign  of  a  blessing. 
En  the  act  of  pronouncing  it,  the  hand 
was  laid  on  the  head  of  the  person, 
expressing  by  such  a  gesture,  the  idea 
of  conveying  the  benefit.  See  Gen. 
48.  14.  Matt".  9.  18.  It  has  always 
been  natural  to  seek  such  a  commu- 
nication of  good,  or  sign  of  it,  from 
the  excellent  whom  we  venerate.  Es- 
pecially was  this  done  among  the 
Jews.     Num.  22.  6  ;  27.  18.      Acts  8. 

18.   2   Kings   5.    11. ^  And  pray. 

They  sought  His  prayers  lor  them,  it 
appears,  looking  upon  Him  as  "  the 
messenger  of  the  covenant"  (Mai.  3.1) 

-the  Christ  of  God. IT  Rebuked— 

»hat  is,  reproved  those  who  brought 
them,  found  fault  with  them,  and 
fii?nified  their  displeasure  at  this. 
They  thought  it  a  small  matter  or  a 
mere  obtrusion  of  the  parents,  inter- 
rupting Christ  to  show  their  children, 
or  that  children  had  nothing  to  do 
with  Christ,  nor  He  with  them.  This 
last  would  have  seemed  the  point 
aimed  at  in  Christ's  reply,  and  it  is 
the  sad  mistake  of  many. 

14.  Suffer  little  children,  allow  them. 
Do  net  cast  them  off  as  though  they 
had  no  interest  in  my  work,  "  and  for- 
bid them  not,"  adds  Mark,  who  also 
says  that  Christ  uwas  much  displeas- 
ed" at  the  disriples  for  rebuking  the 
parents.  Luke  has  it  further"  that 
Christ  "  called  thev  unto  Him."  Our 
Lord  s  remark  here  means  that  of  such 


tie  children,  and  forbid  them 
not,  to  come  unto  me  ,  for  of 
such  i  is  the  kingdom  of  heaven. 
15  And  he  laid  his  hands  on 
them,  and  departed  thence. 

$  C  18.3. 

as  these  is  the  church  on  earth.  He 
meant  to  signify  (1.)  that  infants  of 
believing  parents  have  an  interest  in 
the  covenant,  and  are  therefore  to  be 
respected  and  allowed  this  blessing 
from  Christ.  Also,  (2.)  That  of  such 
like,  persons  of  childlike  temper  and 
character,  the  church  consists,  (re- 
buking their  haughtiness  by  the  way) 
(ch.  18.  1-5,  10),  as  He  adds  (see 
Mark  and  Luke),  "  Whosoever  shall 
not  receive  the  kingdom  of  God  as  a 
Wile  child,  he  shall  not  enter  tx  srein" 
(ch.  18.  3,  4).  This  language  gives 
encouragement  to  children  who  would 
seek  Christ,  that  He  pays  them  such 
marked  attention  and  is  much  more 
willing  to  receive  them,  than  men 
would  think.  They  can  go  to  Christ 
now,  for  they  can  pray  to  Him,  and 
believe  these  words  that  He  has  said. 
And  they  should  go  now  whilst  they 
are  children,  because  He  shows  here 
and  elsewhere  a  special  readiness  to 
receive  the  young.  "  They  that  see,k 
me  early  shall  find  me"  (Prov.  8.  17). 

15.  He  laid  His  hands  on  them.  He 
complied  with  the  parental  request. 
Mark  adds,  that  "  He  took  them  up  in 
His  arms  and  blessed  them.'1'' 

Observe,  (1.)  Christian  parents, 
who  seek  in  prayer  the  Divine  bles- 
sing on  their  children,  and  so  bring 
them  now  to  Christ,  are  here  encour- 
aged. It  is  the  way  of  His  plans  for 
Zion  to  comply  with  their  request,  tor 
He  perpetuates  the  church  on  earth 
by  means  of  a  godly  seed.  He  can 
and  will  bless  them,  for  of  such  is 
the  kingdom  of  heaven.  (2.)  Infant 
baptism  falls  in  with  this  sentiment 
of  our  Lord.  "  Suffer"  such  to  come 
He  rebukes  such  as  forbid  them.  Ma 
ny,  like  those  disciples,  think  tha« 
children  have  nothing  to  do  with 
Christ,  and  are  to  be  held  back,  be- 
cause unable  to  understand.  But  or 
such   is   the   visible  church,     "  The 


A.  D.  33.] 


CHAPTER  XIX. 


Iv5 


16  1  And  behold, 
one  came,  and  said  unto  him, 
Good  master,  what k  good  thing 
shall  I  do,  that  I  may  have  eter- 
nal life  t 

17  And  he  said  unto  him,  Why 
callest  thou  me  good  ?  there  is 
none  good  but  one,  that  is  God  : 
but  if  thou  wilt  enter  into  life, 
keep  the  commandments. 

k  Mar.10.17.  Lu.10.25;  13.18. 

promise  is  unto  vou  and  to  your  chil- 
dren." 

§  106.  The  rich  young  man.  Para- 
ble OP  TUB  LABOURERS  IN  THE  VINE- 
YARD.— Perea. 

Matt.        I   Mark.         I     Luke.       |  John. 
19.16-30   10.17-31    18.18-30   I 
20.  1-16,  l  !  | 

This  was  "  a  certain  ruler"  as  we 
.earn  from  Luke.  He  "  came  run- 
ning and  kneeled  to  Him,"  as  we 
.earn  from  Mark.  He  was  doubtless 
a  ruler  of  the  synagogue.  Though 
he  is  here  called  a  young  man  he 
belonged  to  the  Jewish  eldership, 
which  was  filled,  like  the  same  office 
now,  not  according  to  age  always, 
but  according  to  the  standing  in  the 
church.     He  was  no   doubt  of  high 

repute. t  Good    Master.      A    title 

usually  givren  to  distinguished  Jewish 
Rabbis. IT  Eternal  life,  that  is,  sal- 
vation, heaven. 

17.  Why  callest  thou  ?  &c.  Our  Lord 
would  take  him  up.  upon  the  title  he 
gave  Him,  "good  master"  and  would 
show  him  that  his  real  views  of  Him 
did  not  agree  with  this.  He  would 
thus  more  directly  attack  his  low 
ideas  of  the  Master.  "  You  give  me 
a  title  which  properly  belongs  to  God 
alone,  yet  you  do  not  even  receive 
my  doctrine,  much  less  regard  me  as 
God."  Christ  did  not  mean  to  say 
that  He  was  not  God,  but  rather  that 
He  was;  and  thai  the  young  man 
ought  so  to  esteem  Him,  even  to  be 
consistent  with  the  title  which  he 
gave  Him.  But  he  denied  at  heart 
the  Divinity  of  Christ,  and  our  Lord 
here  calls  attention  to  His  own  claims. 


18  He  saith  unto  him,  Which  ? 
Jesus  said,  Thou  1  shalt  do  no 
murder,  Thou  shalt  not  commit 
adultery,  Thou  shalt  not  steal 
Thou  shalt  not  bear  false  wit- 
ness ; 

19  Honour  thy  father  and  thy 
mother  ;  and,  Thou  m  shalt  love 
thy  neighbour  as  thyself. 

20  The  young  man  saith  unto 

l  Ex.20.13.  De.5.17,&c.    m  Le. 19.18. 


which  he  rejected.  And  this  was  a 
striking  and  appropriate  way  of  re- 
proving the  young  man. IF  Keep  the 

commandments.  Christ  now  presents 
him  with  the  claims  of  the  Divine 
law  upon  him,  charging  him  with  his 
obligation  to  keep  the  command- 
ments. He  does  not  say  th?t  any  man 
ever  kept  them  so  as  to  deserve  heav- 
en, as  none  ever  did  (Rom.  3.  20.  28; 
4.  6.  Gal.  2.  16.  Ephes.  2.  9.  2  Tim. 
1.9).  But  by  these  he  is  to  be  judged ; 
and  only  by  seeing  his  inability  to  do 
this,  and  his  short  coming,  could  he 
feel  the  need  of  Christ's  salvation.  If 
any  one  is  to  gain  eternal  life  by  his 
works,  he  must,  in  all  his  life,  keep 
the  whole  law,  and  not  offend  in  one 
point — else  he  is  guilty  of  all — that  is, 
condemned  by  the  whole  law  (James 
2.  10). 

18,  19.  Which?  Our  Lord  h^re 
points  the  inquirer  to  certain  of  the 
commandments.  These  were  not  all, 
yet  quite  enough  for  a  tiial  (See  Ex. 
20.  12-1G).  These  had  relation  to  the 
common  relative  duties,  and  were  all 
summed  up  in  the  last  clause,  "  Thou 
shalt  love  thy  neighbour  as  thyself" 
(Matt.  22.  39).  He  would  have  him 
judged  now  by  his  daily  conduct,  to 
see  if  h«  had  kept,  in  the  spirit,  these 
commandments ;  and  by  using  the 
last  clause  as  a  comprehensive  sum- 
mary, he  joints  him  to  the  great  tiuth, 
that  there  is  the  spirit,  beyond  the  let* 
ter,  w.Mch  is  to  be  observed. 

20.  He  holds  himself  unimpeached 
on  all  these  points,  and  thought  he 
had  fully  kept  these  requirements, 
So  narrow  had  been  his  views  of 
what  the  law  of  God  demanc's  o[  meu 


19(5 


MATTHEW. 


f  A.  D.  33. 


him,  All  these  things  have  I 
kept  from  my  youth  up  :  what 
luck  I  yet? 

21  Jesus  said  unto  him,  If 
thou  wilt  be  perfect,  go "  and 
sell  that  thou  hast,  and  give  to 
the  poor,  and  thou  shalt  have 
treasure  in  heaven  ;  and  come 
and  follow  °  me. 

22  But  when  the  young  man 
heard  that  saying,  he  went  away 

«  Lu.  12.33;  16.9.  Ac. 2. 45  ;  4.34,35.  lTi.6. 18.19- 
0  Jnu.  12.26. 


IT  From   my    youth    up  —  rather, 

from  my  childhood. 

21.  Oar  Lord  now  puts  to  him  an 
unexpected  test,  yet  the  most  allow- 
able.  IT  If  thou  'Wilt  be  perfect.     See 

note,  ch.  5.  48.  "  One  thing  thou 
lackest  "  (Mark,  Luke).  The  law  he 
had  not  kept.  If  we  really  had  kept 
the  ten  commandments,  we  should  be 
ready  to  obey  whatever  God  enjoins ; 
and  the  ten  commandments,  rightly 
understood,  do  really  cover  all  possi- 
ble duties.  Though  love  to  our  neigh- 
bour does  not  require  of  us,  ordinarily, 
to  give  away  all  we  have  to  the  poor, 
yet  here  Christ  commanded  it ;  and  it' 
He  commanded  it  of  us,  we  should. 
not  hesitate,  else  we  love  ur  posses- 
sions better  than  Himself.  Had  he 
done  this,  he  could  not  have  deserved 
eternal  life,  for  it  could  not  be  bought 
by  any  amount  of  money  or  of  sell- 
sacrifice.  It  must  needs  be  received 
by  sinners  as  a  free  gift.  Yet  this 
young  man  could  have  claimed 
Christ's  promise  to  him.  But  now, 
die  heart  is  shown  to  be  worldly,  and 
needing  to  be  changed.  To  part  with 
wealth  for  Christ,  and  to  give  to  the 

Soor,  were  beyond  his  attainments, 
lark  says  that  "  Jesus,  beholding 
him,  loved  him  "  (vs.  21).  As  a  man, 
He  felt  an  interest  in  his  amiable  and 
ingenuous  qualities ;  and  He  who 
loves  sinners,  even  his  enemies,  so  as 
to  die  tor  the  vilest,  could  not  be  des- 
itute  of  love  toward  this  youth,  though 
it  was  not  his  covenant  love.  God 
bas  a  love  to  the  world.  But  it  is  ex- 
pressed in  tlie  plan  of  salvation  by  a  I 


sorrowful  :  for  he  had  great  pos- 
sessions. 

23  *ff  Then  said  Jesus  unto  his 
disciples,  Verily  I  say  unto  you, 
that  p  a  rich  man  shall  hardly 
enter  into  the  kingdom  of  heaven. 

24  And  again  I  say  unto  you, 
It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needie, 
than  for  a  rich  man  to  enter  into 
the  kingdom  of  God. 


Redeemer.  "  God  so  loved  the  world, 
that  He  gave  His  only-begotten  Son. 
that  whosoever  believeth  in  Him 
should  not  perish,  but  have  everlast- 
ing life." 

22.  It  appears  here,  that  he  had 
great  struggles  and  sorrows  on  ac- 
count of  such  a  test  being  applied 
He  could  not  bear  to  give  up  his 
worldly  possessions.  They  were  the 
idol  of  his  heart,  and  the  more  wealth 
he  had,  the  harder  it  was  to  yield  to 
such    a   demand.      "  Covelousncss   is 

IDOLATRY." 

23.  Hardly — with  great  difficulty, 
Christ  here  teaches  what  was  shown 
in  this  case,  that  it  is  hard — not  im- 
possible, but  extremely  difficult — for 
a  rich  man  to  get  to  heaven — because 
it  is  found  to  be  hard  to  put  Christ's 
will  before  his  worldly  possessions. 
Mark  has  it,  "  How  hard  is  it  for 
them  that  trust  in  riches."  Luke, 
':  They  that  have  riches." 

24.  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle.  Lord  Nu- 
gent, in  his  recent  publication,  "  Lands 
Sacred  and  Classical,"  has  given  an 
application  of  these  words  which 
strikingly  shows  their  fitness  and 
point.  Lord  IN.  describes  himself  as 
"  about  to  walk  out  ot  Hebron,  through 
the  large  gale,  when  his  companions, 
seeing  a  train  of  camels  approaching, 
desired  him  to  go  through  the  eye  of 
the  needle"  —in  other  words,  the  small 
side  of  the  gate.  This  Lord  N.  ap- 
plies as  explanatory  of  the  Saviour's 
wor  Js ;  for  he  adds,  "  the  sumptei 
camel    cannot    pass  through   unless 


A.  U.  33.] 


CHAPTER  XIX. 


197 


25  When  his  disciples  heard  it, 
they  were  exceedingly  amazed, 
saying,  Who  then  can  be  saved  ? 

2(5  But  Jesus  beheld  them,  and 
said  unto  them,  With  men  this 
is  impossible  ;  but  t  with  God 
all  tilings  are  possible. 

27  II  Then  r  answered  Peter, 
and  said  unto  him,  Behold,  we 
have  forsaken  all s  and  followed 

q  Ps.3.8;  62.11.  Zec.8.6.  T  Mar.  10.28.  Lu.  18.28. 
S  Ph.  3. 8. 


with  great  difficulty,  and  stripped  of 
his  load,  his  trappings,  and  his  mer- 
chandize." This  language  was  pro- 
verbial among  the  Jews,  to  denote  an 
impossibility.  Literally  it  meant, 
that  it  was  easier  for  a  huge  camel, 
with  all  his  load  of  goods,  to  go 
through  this  small  side  gate,  than  for 
a  rich  man  to  enter  into  the  kingdom 
of  heaven — of  course  one  who  loves 
riches,  and  trusts  in  them  (as  Mark 
has  it),  is  meant.  This  should  warn 
us  not  to  covet  wealth,  nor  too  eagerly 
to  pursue  what  may  prove  to  us  such 
a  serious  obstacle  in  the  way  to 
heaven.  This  young  man  lacked  one 
iking  (see  Mark's  language);  Christ 
had  put  to  him  this  test — if  he  would 
be  perfect — that  is,  if  he  had  a  dispo- 
sition to  be  complete  and  entire — 
wanting  nothing.  But  here  was  the 
lack  of  one  thing — of  a  disposition  to 
serve  Christ  fully,  and  to  make  His 
favour  more  than  wealth  or  life.  He 
lacked  the  essential,  cited  thing.  So 
there  is  some  one  thing  that  keeps 
many  from  following  Christ.  They 
htve  too  large  possessions,  or  too 
many  gay  friends  and  amusements, 
or  a  self-righteousness,  which  they 
cannot  consent  to  part  with,  even  for 
Christ  Himself.  The  most  common 
thing  among  the  young  is  this  love  of 
Ike  world,  which  the  scripture  declares 
is  so  inconsistent  with  true  love  to 
God  (1  John  2.  15).  "  They  that  will 
be  rich,  fall  into  temptation,"  &c. 
(1  Tim.  6.9.) 

•25.  Exceedingly  amazen.  Mark 
nas  it  "  were  astonished  out  of  meas- 
ure."  U  Who    then   cz%  be   saved?  I 

17* 


thee  :  what  shall  we  have  there- 
fore ? 

28  And  Jesus  said  unto  them, 
Verily,  I  say  unto  you,  that  ye 
which  have  followed  me,  in  the 
regeneration,  when  the  Son  of 
man  shall  sit  in  the  throne  of 
his  glory,  ye  <■  also  shall  sit  upon 
twelve  thrones,  judging  the 
twelve  tribes  of  Israel. 

•    t  C.20.21.  Lu.22.28-30.  lCor.6.2,3.  Re.2.26. 


They  are  startled  at  such  a  rule  laid 
down,  and  think  it  must  exclude  many 
— or  ALL. 

26.  With  men,  &c.  Our  Lord  re- 
plies, that  this  only  shows  the  impos- 
sibility by  human  power — that  by 
human  means,  indeed,  this  is  quite 
impossible.  The  impotency  of  al! 
human  effort,  and  even  of  the  vie  am 
of  grace,  in  themselves,  to  change  and 
s"ave  the  soul,  is  most  apparent.  '  In 
God  is  the  only  hope.  But  v:ilh  Him, 
it  is  possible !  "  Born,  not  of  blood,  nor 
of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  but  of  God"  (John  1.  13). 
"  1  can  do  all  things  through  Christ, 
which  strengtheneth  me"  (Phil.  4.13)! 

27.  Then  answered  Peter.  Peter  is 
induced  by  this  language  of  our  Lord, 
to  mention  the  case  of  the  twelve,  and 
to  ask  what  special  reward  they  may 
expect  for  Lacing  left  all.  Their  boats, 
and  nets,  and  fish,  and  father,  were 
ecerij  thing  to  them.  They  might,  in- 
deed, look  for  a  reward,  for  it  had 
been  promised.  But  this  temper  is 
wrong,  so  far  as  it  puts  forth  claims 
for  our  good  deeds,  as  though  we  de- 
served the  reward  at  Christ's  hands. 
What  pay  does  a  man  deserve  lor 
giving  up  a  copper,  or  pepper-corn 
for  a  palace  1 

28.  Ye  which  have  followed  me.  The 
words  •'  in  the  regeneration "  belong 
to  the  remainder  of  the  verse,  and  are 
not  to  be  read  with  the  preceding 
words.  Christ  tells  of  the  reward 
that  shall  be  re  via  led  for  his  humble 
followers.  A  time  of  regeneration  is 
coming.  The  term  means renovatim 
— literally    new  birth — and    ie:e-s  to 


198 


MATTHEW. 


[A.  D.  33, 


29  And  «-  every  one  that  hath 
forsaken  houses,  or  brethren,  or 
sisters,  or  father,  or  mother,  or 
ivife,  or  children,  or  lands,  for 
my  name's  sake,  shall  receive  an 

u  Mar.  10.29,30.  Lu.18.29.30.  lCor.2.9- 

the  new  creation  prophesied  as  the 
glory  of  the  latter  days,  "  when  the 
Sod  of  man  shall  sit  on  the  throne  of 
his  g'ory  "  (ch.  25.  Isa.  65.  17;  66. 
22.  Rev.  21.  1).  In  this  new  state 
of  things,  wherein  all  things  shall  be- 
come new,  ye  shall  enjoy  a  glorious 
4i.'  tinction.  When  Christ  shall  come 
X)  juJgment,  sitting  on  the  throne  of 
His  glory — or  His  glorious  throne — 
as  Mediator  and  Judge,  then,  as  great 
kings  have  officers  around  them,  dig- 
niiaries  of  the  kingdom,  ye,  the  ..welve 
apostles,  shall  be  exalted  to  special 
honour,  and  shall  sit  on  twelve  thrones 
oi  majesty,  judging  the  people  of  God 
— the  twelve  tribes  of  Israel.  The 
language  is  used  to  express  most 
strongly  to  them,  in  away  which  they 
could  appreciate,  the  special  glories 
reserved  for  them,  in  connexion  with 
Christ's  exaltation.  See  Luke  22. 28, 
29, 30,  where  it  is  "  eating  and  drink- 
ing at  His  table  "  that  is  the  figure 
used  to  enforce  this. 

29.  Forsaken.  The  forsaking  here 
^intended  is  such  as  accords  with  the 
spirit  of  the  discourse.  We  must 
have  our  affections  weaned  from  the 
pleasures  and  riches  of  the  world,  so 
as  willingly  to  part  with  any  thing 
and  every  thing  for  Christ.  The 
early  Christians  actually  gave  up 
houses,  and  lands,  and  friends.  This 
is  not  always  called  for;  but  where  it 
is  called  for  we  are  not  to  hesitate. 
The  disposition — the  heart  is  all-im- 
portant.  IT  A   hundred -fold.     Such 

shall  receive  a  hundred-fold  of  real 
good.  Mark  reads,  a  hundred-fold 
(that  is,  a  hundred  times  as  much) 
of  the  same  things.  But  the  mean- 
ing is  rather,  in  substantial,  essential 
value.  Mark  adds,  "  with  persecu- 
tions," showing  that  it  is  not  worldly 
ease  that  is  promised,  bu*  what  shii 
be  a  hundred  umes  better. 


hundred-fold,  and  shall   inherit 
everlasting  life. 

30  But  v  many  that  art  first 
shall  be  last ;  and  the  last  shall 
be  first 

v  c.20.16.  c.21.31,32.  Mar.10.31.  Lu.13.30  Ga.5.7. 
He.4.1. 


30.  This  verse  is  thrown  in,  as  a 
caution  against  indolence  or  presump- 
tion.    Though  great  honours  and  re- 
wards awaited  them,  they  were  not 
such   as  they  had   thought;   for  the 
last  might  come  out  first,  on  His  plan 
of  reckoning,  and  the  first  be  last  in 
those  distributions.     Also  He  would 
teach,    by  a   proverb;al  saying,  mat 
this   future   exaltation    will    not    bs 
according  to  appearances  or  prospects 
here.      The  highly    honoured    here, 
will  often  be  the  most  degraded  and 
sunk,  in  those  future  awards.     Hence 
they    should   not   covet   earthly   dis- 
tinctions, as   Peter  seemed  to  have 
sought   for,   in   his  question.      This 
language  applies  to  all !     Those  of 
best   advantages   for  obtaining   true 
religion,  often   turn    out   the   worst; 
while  those  of  humble  opportunities 
are  often  found  entering  the  kingdom 
first.      Publicans   and  harlots  enter, 
while  the  children  of  the  kingdom  are 
cast  out.     Those  who  seem  nearest 
the  kingdom,  are  often   the  farthest 
from  entering  in,  and  seem  to  find  it 
most  difficult  to  see  the  way,  or  con- 
tinue  most  ca*reless  about   it.     The 
moral  and  correct  in  life,  who  are  not 
true  Christians,  often  seem  most  fixed 
and  settled  in  their  neglect  of  Ciirist. 
Observe,  (1.)  Many  inquire  wha{ 
they  must  do  to   be  saved,  with  the 
most  mistaken  views  of  Christ's  per- 
son  and  claims.      (2.)   Those    who 
would  get  to  heaven  by  doing  some 
good  thing,  must  be  held  to  a  perlec 
obedience   of  the  Divine  law.     "  Dc 
this  and  live."     (3.)  How  easy  is  it 
for  men  to  be  mistaken    ar   to  their 
keeping  the  commandments.    So  Paul 
the  apostle,  in   R.omans  ch.  7,  "The 
law  is  spiritual."     (4.)  Duties  to  God 
are  of  superior   rank — but  duties  to 
our   neighbour   will   sufficiently  test 
our    dispositions.      (5  )  Clr  ist  will 


A.    D.  33.] 


CHAPTER  XX. 


lUfl 


CHAPTER    XX. 

FOR  the  kingdom  of  heaven 
is  like  unto  a  man  that  is  an 
householder, a  which   went  out 


a  Ca.8.11,12. 


teach  men  their  utter  impotency  to 
reach  heaven  by  their  works.  (6.) 
There  is  no  salvation  but  by  embracing 
Christ,  acknowledging  His  claims, 
trusting  to  His  offices,  and  following 
His  gracious  commands  (vss.  17-21). 
CHAPTER  XX. 
1.  For.  This  parable,  on  the  prin- 
ciple of  rewards  in  the  kingdom  of 
God,  is  tc  be  read  in  close  connexion 
with  the  preceding  context.  It  is 
given  to  illustrate  the  last  verse  of 
the  former  chapter.  Peter  had  asked, 
in  view  of  the  young  ruler's  shrink- 
ing, and  of  their  forsaking  all,  "What 
shall  we  have  therefore  V  Christ 
told  them  that  their  reward  should  be 
great.  But  he  adds  a  sentiment  in 
the  last  verse  of  ch.  19.,  and  enforces 
it    by   this    parable — warning    them 

against    a  hireling    spirit. IT  The 

kingdom  of  heaven — here  means  the 
church  of  Christ.  This  general  doc- 
trine is  most  important:  Salvation 
is  all  op  grace — "  not  of  works,  lest 
any  man  should  boast."  Many  shall 
come  out  very  differently  from  their 
haughty  expectations  and  claims. 
But  God  will  do  justly  by  all,  and  yet 
will  do  what  He  will  with  His  own  ; 
and  if  nothing  of  works,  but  all  ofgrace 
to  all,  then  no  glorying  of  one  over  ano- 
ther could  find  place — no  judging  of 
one  against  another — no  claim  as  of 
right  on  the  part  of  any.  (See  Rom.  4. 
1-4.)  As  addressed  to  Peter,  and  in  him 
to  all  true  believers,  the  parable  is  ra- 
ther aimed  against  their  carnal  calcu- 
lations of  reward.  The  same  legal 
spirit  that  worked  for  wages  (the 
penny  a  day)  looked  for  temporal  pre- 
ferments, and  asked  who  should  be 
greatest.  In  all  these  things  they 
should  be  disappointed.  And  though 
"  they  expected  to  have  received 
more,"  they  would  get  nothing  but 
the  substance  of  die  gospel  promise — 
eternal  life — with  persecutions;  and 
this  according  to  ths  plan  of  grace. 


early  in  the  morning  to  hire  la- 
bourers into  his  vineyard. 

2  And    when   he    had    agreed 
with  the  labourers  for  a  penny  b 


So  the  last  shall  be  first,  &c.  Peter's 
pay  should  so  disappoint  his  carnal 
hope,  that  at  the  moment  he  would 
deny  the  Master.  It  could  not  be  by 
self-complacent  comparisons  with  oth- 
ers, nor  by  laying  their  demands  upon 
God,  that  they  could  ever  stand.  The 
spirit  of  that  question,  "  What  shall 
we  have  therefore  V  shall  only,  if 
carried  out,  bring  itself  sadly  behind 
those  who,  like  the  other  and  later 
labourers,  humbly  wait  upon  Gcd  for 
all  that  He  hath  promised.  Again : 
it  is  altogether  a  false  principle  in 
Christian  duty,  to  have  an  eye  al- 
ways to  others'  services  and  rewards — 
comparing  ourselves  among  ourselves. 
This  hinders  Christian  engagedness 
We  are  to  work,  not  with  eye-ser- 
vice, but  as  unto  the  Lord  and  not  to 
men — to  walk  worthy  of  God.  This 
Peter,  at  last,  when  told  of  his  final 
trials,-  thought  immediately  of  the 
other  disciple,  and  asked  the  Master, 
"  And  what  shall  this  man  dql"  Je- 
sus answered,  "If  I  will  that  he  tarry 
till  1  come,  what  is  that  to  thee  1 
Follow  thou  me"  (John  21.  18-22). 
The  parable  would  precisely  meet 
his  case,  as  it  was  foreseen.  Each 
man  to  do  his  own  duty,  irrespective  of 
others'  duties  or  rewards,  is  the  true 
principle.  Only  this  can  lead  us  tc 
the  great  idea  of  aiming  at  God's 
will  on  earth — not  as  othe*r*s^2n,  do  it 
here,  but  as  angels  do  it  in  heaven. 
«•  Go  work  to-day  in  my  vineyard," 

is  the  call.     "  Follow  thou  me*.' 

IF  An  householder.  The  head  of  a 
family  who  keeps  house,  and  1ms 
work  done  in  his  vineyard.  The 
vineyard  was  a  farm  for  raising 
grape-vines,  to  make  wine;  and  this 
was  a  common  business  in  Judea. 
God  calls  the  visible  church  His 
vineyard,  as  a  well-cultivated  spot. 
Isa.  '5.  7.     Christ  is  this  households 

in  God's  house. -IT  Went  out.     God 

seeks  His  labourers,  rather  than  they 


200 


MATTHEW. 


[A.  D.  33 


a  day,  he  sent  them    into   his 
vineyard. 

3  And  he  went  out  about  the 
third  hour,  and  saw  others  stand- 
ing idle  in  the  market-place, 

4  And  said  unto  them,  Go  ye 
also  into  the  vineyard,  and  what- 
soever is  right,  I  will  give  you. 
And  they  went  their  way. 

5  And  again  he  went  out  about 
the  sixth  and  ninth  hour,  and 
did  likewise. 

6  And  about  the  eleventh 
nour  he  went  out,  and  found 
others  standing  idle,  and  saith 
unto  them,  Why  stand  ye  here 
all  the  day  idle  ?c 

c  Pr. 19.15.  Eze.16.49.  Ac.17.21.  He.6.12. 


Him.  "  Ye  have  not  chosen  me,  but 
I  have  chosen  3rou."  The  Son  of  man 
is  come  to  seek  and  to  save  that 
which  was  lost. 

2.  He  had  agreed.  God  has  record- 
ed His  promises,  which  are  to  be  the 
basis  of  our  transactions  with  Him. 
What  He  will  do,  He  has  told  us  be- 
forehand; and  on  this  ground  we  are 
called  to  act.  And  His  promises  nev- 
er fail. IT  A  penny  a  day.     This 

Roman  coin  was  equal  to  about  12 
cents,  or  our  shilling,  and  was  the 
common  price  of  labour  then  when 
every  thing  else  was  in  proportion. 
There  was  a  positive  agreement,  at 
fair  wages. 

3.  The  third  hour.  Nine  o'clock  in 
tne  morning. 

4.  This  shows  the  understanding 
with  others.  They  were  standing 
idle  in  the  market- p 'ace,  where  the 
people  generally  gathered  tor  busi- 
ness, or  to  see  what  work  couid  be 
had.  In  this  case  there  was  no  defi- 
nite price  fixed,  but  they  were  hired 
for  what  was  right,  and  they  must 
have  confidence  in  the  employer. 
When  we  find  not  a  definite  promise 
personal  to  ourselves,  we  must  work 
for  our  Master,  an  1  trust  Him  for  a 
tewa-d. 

5.  The   sixth  and  ninth  Wr.     12 


7  They  say  unto  nim,  Because 
no  man  hath  hired  us.  He  saith 
unto  them,  d  Go  ye  also  into  the 
vineyard  ;  and  whatsoever  is 
right,  that  shall  ye  receive. 

8  So  when  even  was  come,  the 
lord  of  the  vineyard  saith  unto 
his  steward,  Call  the  labourers, 
and  e  give  them  their  hire,  be- 
ginning from  the  last  unto  the 
first. 

9  And  when  they  came  that 
were  hired  about  the  eleventh  r 
hour,  they  received  every  man 
a  penny. 

10  But  when  the  first  came, 
they  supposed  that  they  should 

d  Ec.9.10.  Jno.9.4.       e  Lu.10.7.   /  Lu.23.30-43. 


and  3  o'clock.  The  Jews  divided 
their  days  into  twelve  parts,  from  sun- 
rise to  sunset;  and  there  were  four 
chief  divisions,  third,  sixth,  ninth  and 
twelfth  hours. 

6.  The  eieventh  hour.  Just  upon 
the  close  of  working  time — one  houi 
only  left. 

8.  When  even  was  come — that  is,  the 
close  of  the  day,  at  sunset ;  or  the  12th 
hour  having  arrived,  and  the  work- 
ing time  being  finished,  the  settlement 

must     be    made. IT  His    steward. 

This  was  the  man-servant  or  over- 
seer who  took  the  house  under  his 
charge — provided  meals,  and  attendee 
to  house  business — keeping  accounts, 
&c,  so  as  to  relieve  the  householder. 

IT  Beginning  from  the  last.     He 

had  a  right  to  begin  the  payment 
where  he  chose — and  beginning  at 
the  bottom  of  the  list,  the  others  first 
hired  found  what  these  received.  This 
order  was  chosen  to  illustrate  the  doc- 
trine, and  bring  out  the  point  of  the 
parable. 

10.  Supposed  that  they  should  hove 
received  more.  The  parable  would 
meet  such  false  and  self-complacent 
expectations  as  they  evidently  had, 
a  ter  all  that  had  been  told  them.  How 
disappointed  were  they  to  bf ,  at  theii 
Master's  trial,  and  at  their  own  uer- 


A.  D.  33.] 


CHAPTER   XX. 


2(h 


have  receii  ed  more ;  and  they 
likewise  received  every  man  a 
penny. 

11  And  when  they  had  re- 
ceived it,  they  murmured  e 
against  the  good  man  of  the 
house, 

12  Saying,  These  last  l  have 
wrought  but  one  hour,  and  thou 
hast  made  them  equal  unto  us, 
which  have  borne  the  burden 
and  heat  of  the  day. 

13  But  he   answered    one  of 


g  Lu.  15.29,3 

only. 


1  Or,  have  continued  one  hour 


secuted  lot  !  How  Peter  was  to 
shrink  at  th^  announcement,  by  his 
Lord,  of  the  outstre'tched  hands — the 
girding — and  violent  carrying  away 
in  his  old  age  (John  21.  18) !  How 
James  and  John  were  to  revolt  at 
the  cup  (vs.  23) !  No  earthly  throne — 
no  right  and  left  hand  station,  should 
be  theirs  in  a  temporal  kingdom. 

11.  Murmured  —  at  others  being 
made  equal  to  them — at  their  having 
no  higher  emolument  such  as  they 
had  expected,  and  comporting  with 
their  close  personal  connexion  with 
the  Master.  So  Peter  himself  should 
soon  murmur  that,  instead  of  earthly 
dignity,  he  should  have  violent  death 
— and  that  John  should  have  had,  at 
the  same  time,  no  such  hard  lot  as- 
signed him.  But  Christ  should  then 
reply  substantially  as  here  :  "  What 
is  that  to  thee  1"  see  John  21.  18-22, 
"  I  do  thee  no  wrong." 

13.  Friend.  As  we  say,  "  My 
friend."  Christ  vindicates  His  equity. 

14.  /  will  give — literally,  "  It  is  my 
will  to  give." 

15.  Is  it  not  lawful.  Has  not  God 
a  perfect  right  to  dispense  His  favours, 
and  especially  His  gifts  of  grace,  as 

He  will! -IT  Is  thine  eye  evil  ?  Does 

my  goodness  to  others  give  you  an 
envious  eye,  or  aiter  my  fairness  to- 
ward yourself?  It  was  His  extra 
goodness,  after  all,  and  nothing  else, 
that  they  could  pomplair  of.  "  An  evil 
eye'    was  one    not  single   but  double 


them,  and  sa/.d,  Friend, h  I  do 
thee  no  wrong  :  didst  not  thou 
agree  with  me  for  a  penny  ? 

14  Take  that  thine  is,  and  go 
thy  way  :  *  I  will  give  unto  this 
last  even  as  unto  thee. 

15  Is  j  it  not  lawful  for  me  to 
do  what  I  will  with  mine  own  ? 
Is  k  thine  eye  evil  because  I  am 
good? 

16  So  i  the  last  shall  be  first, 
and  the  first  last :  for  m  many  be 
called,  but  few  chosen. 

h  c. 22.12.  i  Jno.17.2  j  Ro.9.15-24.  Ja.l.lS 
k  De.15.9.  C.6.23.  I  c.19.30.  Vl  C.22.14.  lTh  2.13 
Ja.  1.23-25. 

(Matt.  6.  23) — not  principled  and  hon- 
est— double-sighted,  full  of  dupMcity 
and  envy.  In  this  expression,  "  an  evil 
eye,''  there  lies,  says  Trench,  the  be- 
lief— one  of  the  most  wide-spread  in 
the  world — of  the  eye  being  able  to. 
put  forth  positive  powers  of  mischief. 
"  So  long  as  I  am  just  to  you,  may  I 
not  be  good  and  liberal  to  them  1" 
This  distinction  in  the  words  "  right- 
eous" and  "  good""  occurs  in  Romans 
5.7. 

16.  So.  This  proverbial  language 
— where  the  parallel  form  of  expres- 
sion is  for  intensity  gives  the  open- 
ing sentiment  (ch.  19.  30),  illustrated 
by  the  parable.  Christians  shall  often 
be  greatly  disappointed  in  the  tempo- 
ral rewards  of  Christ's  service.  The 
poverty,  crosses,  persecutions,  are 
hard  to  understand,  and  harder  to 
bear.  It  is  yet  so.  We  murmur  at 
others  who  fare  better.  But  is  not 
God  faithful  ?  And  is  not  salvation 
of  grace  ?  And  is  not  Christ  enough  1 
And  is  it  not  enough  for  us,  if  we  be 
chosen,  from  among  the  many  that 
are  called  1  Should  not  this  one 
thought  of  God's  distinguishing  gract 
to  us  in  Christ,  quell  our  rising  mur- 
murs, and  make  us  rejoice  in  perse- 
cutions for  His  name. IT  For  many. 

This  sentiment  enforces  the  moral  of 
the  parable.  Amidst  so  much  that  is 
unworthy  and  mistaken,  we  see  how 
the  salvation  of  any  must  be  of  merJ 
grace.     This  looking  after  reward* 


i$G2 


MATTHEW. 


[  A  D.  33. 


17  H  And  n  Jesus  going 
up  to  Jerusalem,  took  the  twelve 
disciples  apart  in  tlu  way,  and 
said  unto  them, 

n  c.l6.21,&c.  Mar.lO.C2,&c.  Lu.:s.317<tc.  Jno.12. 
i2,&r,. 

prematurely,  and  wrongfully — mak- 
ing invidious  comparisons  and  claims 
—having  an  envious  eye  to  others' 
pay — and  disposed  to  act  so  little  on 
the  high  principles  of  individual  duty 
—will  lead  to  disappointment.  Itwiil 
iia^e  the  last  first  and  the  first  last — 
confounding  all  such  unworthy  ex- 
pectations and  estimates.  And  let  it 
e  known  that,  amidst  many  decep- 
tions and  delusions,  the  truly  Chris- 
tian are  a  few — chosen ;  for  this  evil 
spirit  will  reign  in  many  that  shall 
be  found  outside.  "Many  will  say 
to  me  in  that  day,  Lord,  Lord,  have 
we  not  prophesied  in  thy  name,"  &c. 
Matt.  25. 

Observe,  (1.)  A  legal  temper  looks 
for  reward  on  wrong  grounds,  and 
looks  for  the  wrong  kind  of  wages. 
It  must  therefore  be  disappointed  and 
fall  short.  (2.)  God  is  just  and  faith- 
ful. He  will  not  fail  of  all  that  He 
has  promised.  (3.)  It  is  altogether  a 
false  principle  of  Christian  duty  to 
compare  ourselves  among  ourselves, 
or  have  an  eye  to  others'  duty  and 
reward.  "  Follow  thou  me."  (4.)  Ev- 
ery Christian  inherits  the  promises, 
and  gets  Christ.  They  all  are  "  heirs 
according  to  the  promise."  God  is 
a  sovereign.  He  is  not  indebted  to 
any.  What  He  grants  to  some  is  no 
injury  to  others.  His  electing  love, 
whereby  some  are  piucked  as  out  of 
the  burning,  does  not  make  His  pro- 
clamation of  grace  insincere  to  others. 
The  true  convert  sees  and  adores 
His  distinguishing  grace,  displayed 
m  his  salvation.  (5.)  Salvation  is 
possible  to  the  aged  and  to  the  dying; 
yet  this  parable  is  not  spoken  to  teach 
this  doctrine.  They  have  been  called 
long  before  the  eleventh  hour,  and 
therefore  are  not  like  these  in  the 
parable  (vss.  6  and  7).  They  who 
neglect  religion,  planning  to  come 
into  the  kingdom  at  the  eleventh 
tour,  may  ti  enable  at  Crwf's  iovcreign- 


18  Behold,  we  go  up  to  Jeru* 
salem  ;  and  the  Son  of  man 
shall  be  betrayed  unto  the  chief 
priests  and  unto  the  scribes,  and 
they  shall  condemn  him  to  death, 

/?/,  as  it  is  here  taught.  He  will  do 
what  He  wills  with  His  own.  "  Be- 
cause I  called  and  ye  refused,  &c,  I 
will  laugh  at  your  calamity." 

§  107.  Jesus  a  third  tjme  foretells 

his  Death  and  Resurrection.  (Sef 

()  74  and  §  Tl.)—Perea. 

Matt.        !     Mark.         I    Lake.         I  John 
20.17-19  110.32-34   Il8.  31-34   ! 

17.  Jesus  going  up  to  Jerusalem, 
He  had  been  on  the  way  from  Gali- 
lee, on  the  other  side  Jordan,  having 
left  Galilee  finally  ;  and  now  He  sets 
out  more  particularly  in  the  direction 
of  Jerusalem.  He  was  probably  now 
bending  His  course  across  from  Pe 
rea  to  Judea,  about  in  the  line  of  Je- 
rusalem. Thev  alwavs  spoke  of 
going  up  to  Jerusalem,  no  matter  from 
what  quarter  they  went.  Mark  says, 
that  "  Jesus  went  before  them,  and 
they  were  amazed ;  and  as  they  fol- 
lowed, they  were  afraid." IT  Apart 

in  the  way.  He  took  them  aside. 
There  may  have  been  others  in  the 
company,  as  the  Passover  was  ap- 
proaching, and  many  must  have  been 
going  up  to  the  feast.  All  the  males 
were  required  to  attend  (Exod.  23.  17). 
The  ground  of  their  fear  was  likely 
His  setting  His  face  toward  Jerusa- 
lem, where  they  knew  He  had  ene- 
mies. He  had  also  announced  to 
them  Hi.s  coming  death,  which  they 
dreaded.  Accordingly  He  declares 
His  intention  to  visit  the  holy  city, 
and  reveals  to  them  more  than  their 
fears.  This  was  a  farther  disclosure 
of  the  circumstances  that  should  at- 
tend His  death  than  He  had  yet  made. 
(See  ch.  17.  22  )  Luke  has  it,  that 
He  declared  to  them  now  the  fulfil- 
ment of  all  the  prophecies,  and  that 
they  understood  none  of  these  things. 
18.  Betrayed  unto  the  chief  j»  iesis, 
&c.  So  Judas  did  betray  Him  \\>Q 
the  hands  of  the  Sanhedrim,  <?ho 
alsc  condemned  Him  to  death ,  for 


k.  D.  33. 


CHAPTER  XX. 


20.J 


19  An«l*  shall   deliver  him  to 

the  Gentiles,  to  mock,  and  to 
scourge,  »»  and  to  crucify  him  : 
and  the  third  day  he  shall  rise 
tgain. 

20  ^f  Then  <j  came  to  him  the 
mother  of  Zebedee's  children, 
with  her  sons,  worshipping  him, 
and  desiring  a  certain  thing  of 
him. 


o  c.27.2,&c.  Mar.l5.l,16,&c.  Lu.23.1,&c.  Jno.18. 
28,&c.  Ac.3.13.  lCor.  15.3-7.     J)  Is.53.5.      q  Mar.lU. 


thev  were  the  highest  court  of  the 
nation.     (Matt.  20.  66  ;  27.  2.) 

19.  And  shall  deliver  Him  to  the 
Gentiles,  i.  e.,  the  Romans — because 
the  Jews  had  no  longer  the  right  of 
executing  sentence  of  death  for  crime. 
This  should  literally  come  to  pass. 
Accordingly  He  was  handed  over  to 
Pilate  and  the  soldiers  (Matt.  27.  2, 

27,  30). V,  To  mock — with  insulting 

looks    and   words. If  Scourge — or 

whip,  with  lashes  made  for  the  pur- 
pose of  whipping  criminals. ^Cru- 
cify. This  was  the  severe  extremity 
to  which  things  should  be  carried. 
It  was  a  Roman  punishment,  not  Jew- 
ish.  IT  And  the  third  day.     There 

was  nevertheless  this  consolation, 
.hat  He  should  after  all  triumph  and 
rise  again.  (See  Mark  and  Luke, 
Harmony.) 

()  108.  James  and  John  prefer  their 
ambitious  request. — Perca. 

Matt.         I    Mark.  ILuke.        I  John. 

20.20-28   I  10.35-45  I  I 

From  Luke  19.  11,  it  is  plain  that 
they  expected  the  kingdom  would  im- 
mediately appear.  He  had  hinted  of 
what  was  to  take  place  soon  at  Jeru- 
salem, and  He  was  drawing  toward  it. 

20.  The  mother  of  Zebedee's  children. 
The  father  of  James  and  John  was 
now  in  all  probability  dead.  Hence 
Salome  is  called  by  this  striking  title, 
which  indicales  that  she  was  now  a 

widow. IT  With  her  sons.     She  join- 

ea  in  tne  request,  and  would  seem  to 
have  prompted  it,  as  they  are  aldress- 
l£  in  reply 


21  And  he  said  untc  her, 
What  wilt  thou  ?  She  »aith  unto 
him,  Grant  that  these  my  two 
sons  may  sit,  the  one  on  thy 
right  hand,  and  the  other  on  tht 
left,  in  thy  kingdom. 

22  But  Jesus  answered  and 
said,  Ye  know  not  what  ye  ask. 
Are  ye  able  to  drink  of  the  cup 
that  I  shall  drink  of,  and  to  be 
baptized  with  the  r  baptism  that 
I    am    baptized    with?      They 

r  Lu.  12.50. 


21.  Grant  that  these.  Mark  has  it 
that  James  and  John  made  the  re- 
quest. Doubtless  they  did  it  in  con- 
nexion with  their  mother,  and  chiefly 
through  her.  Having  learned  from 
the  parable  of  the  labourers  that  the 
reward  is  not  of  debt,  but  of  grace, 
thev  come  with  the  petition,  "(front.'* 
"  We  would  that  thou  shouldest  do 
for  us  whatsoever  we  shall  desire" 
(Mark  10.35);  aad  this  paragraph 
closes  with  the  same  sentiment  of  the 
parable,  farther  enjoined  (vss.  26  and 
27) ;    "  Whosoever    shall     be    great 

among  you,"  &c. IT  T/iy  kingdom. 

They  were  expecting  an  earthly  king 
dom,  and  they  wished  its  honours  and 
comforts,  especially  the  elevation  and 
ease  of  a  seat  beside  Himself — right 
and  left  hand  stations — the  two  places 
of  greatest  dignity  and  power.  (See 
1  Kings  2.  19.) 

22.  Tlie  cup.  In  the  arrangement 
of  feasts,  in  ancient  times  at  the  East, 
the  cup  and  dish  with  their  portion, 
expressed  the  personal  esteem  of  the 
Master  of  the  feast,  for  the  guest. 
This  term,  in  scripture,  is  used  to  de- 
note a  portion,  especially  of  sorrow. 
So  Christ  speaks  of  the  cup  which  His 
Father  gave  Him  to  drink  (John  18. 
11),  and  the  cup  at  the  sacramental 
feast,  represented  His  suffering  unto 
death,  while  it  was  the  si^n  of  cove- 
nant blessings  to  be  partaken  by  the 
disciples :  "  Drink  ye  all  of  it,  this 
cup  is  the  new  testament  in  my 
blood."  By  the  cup  that  he  should 
drink  of,  He  means  here  the  measure 


204 


MATTHEW. 


[A  D.  33. 


say    unto    him,    We   are   able. 

23  And  he  saith  unto  them, 
Ye  e  shall  drink  indeed  of  my 
cup,  and  be  baptized  with  the 
Daptism  that  I  am  baptized  with ; 
but  to  sit  on  my  right  hand,  and 
on  my  left,  is  not  mine  to  give, 
but.  it  shall  be  given  to  them 
for  whom  it  is  prepared  of  my 
Father, 

24  And  when  the  ten  heard  it, 
they  were  moved  with  indigna- 
tion against  the  two  brethren. 

25  But  Jesus  called  them  unto 

s  Ac.12.2.  Ro.8.17.  2Cor.l.7.  Re.1.9. 

of  His  agonies,  in  the  garden,  and  on 
the  cross  for  sinners.  (See  Isa  51. 17, 
22.  Psalm  75.  8  ;  16.  5 ;  23.  5.)  So 
the  baptism  under  another  figure,  ex- 
presses the  same  idea.  Baptism  re- 
presents the  outpouring  of  Divine  in- 
fluence upon  the  soul.  But  this 
baptism  was  one  of  suffering,  and 
tears,  and  blood.  The  cup  and  bap- 
tism which  they  understood  Him  to 
mean,  was  that  of  an  outward  pro- 
fession and  adherence  to  Him,  as 
baptism  was  the  open  profession  of 
faith. 

23.  Ye  shall  drink.  Our  Lord  here 
assures  them,  that  it  shall  be  indeed 
as  they  so  promptly  agree  to,  and  be- 
yond what  they  yet  conceive.  James 
was  slain  by  Herod  (Acts  1  .  2), 
and  John  was  banished  to  Patmos, 
a   sufferer   for   Christ    (Rev.    1.    9). 

IT  Not  mine  to  give,  but.    Observe 

that  the  words  in  italics  have  no  au- 
thority, and  should  be  left  out,  because 
they  mar  the  sense.  These  rewards 
(He  would  say)  are  net  mine  to  give 
except  for  whom  it  is  prepared  of  my 
Father.  They  should  have  their 
measure  of  suffering,  and  the  reward 
should  come  to  them  according  to 
Infinite  equity  and  love.  These  were 
rot  matters  of  favouritism,  but  of  Di- 
vine grace,  and  of  eternal  counsel. 
The  Greek  worcraXAa,  "  but,"  is  here 
tcr  "  except,"  as  in  JV'ark,  9.  8. 

24.  When  the  ten.     The  othei  ten 


him,  and  said,  Ye  t  know  that 
the  princes  of  the  Gentiles  ex- 
ercise dominion  over  them,  and 
they  that  are  great  exercise  au- 
thority upon  them. 

26  But  it  shall  not  be u  so 
among  you  :  but v  whosoeveT 
will  be  great  among  you,  let  him 
be  your  minister  ; 

27  And  whosoever  will  be  chief 
among  you,  let  him  be  your  ser- 
vant : 

28  Even  as  the  Son  of  man 
came  not  to  be  ministered  unto, 

u  lPe.5.3.     v  c.23.11.Mar.9.35j 


/  Lu.22.25,26. 
10.43. 


apostles,  when  they  heard  it — that  is, 
this  ambitious  request  of  the  two 
j  brethren  for  a  superiority,  which 
would  disparage  themselves — were 
indignant. 

25-27.  But  Jesus  called  them.  Here 
our  Lord  took  occasion  to  lay  down 
the  true  principle  on  the  whole  sub- 
ject, to  show  what  were  the  true  ho- 
nours of  His  kingdom,  &c.  That  it 
v/as  unlike  earthly  courts,  where  the 
princes  of  the  nations  (Gentiles)  are 
set  over  the  subjects,  and  (great)  men 
of  noble  rank  exercise  authority. 
Not  so  in  His  kingdom  (vs.  2G).  The 
rule  of  pre-eminence  which  He  would 
prescribe  is  the  very  opposite  of 
earthly  courts.  The  true  greatness 
in  His  kingdom,  is  to  serve  or  min- 
ister. 

28.  Even  as.  They  had  Christ's 
own  example  tor  this.  He  took  the 
form  of  a  servant,  though  He  was  the 
greatest  of  beings,  God  over  all.  Phil. 
2.  7.     This  was  His  very  object,  to 

serve  men. IT  And  to  give  His  life  a 

ransom  for  many.  This  was  the  most 
striking  evidence  of  His  coming  to 
serve  men — rather  than  to  be  served 
by  them — that  His  object  was  to  give 
His  own  life  in  the  stead  of  others 
The  language  is  altogether  the 
strongest  possible.  "  A  ratisom"  was 
the  price  cf  redemption  which  should 
actually  buy  back  out  of  evil  hands 
For,  in  the  Greek,  is(an-i)  anfi — oves 


A.  D.  33.] 


CHAPTER  XX. 


205 


but  w  to  minister,   and  x  to  give 
his  life  a  ransom  for  many. 

20  And  as  they  departed  from 
Jericho,  a  great  multitude  fol- 
lowed him. 

30  1  And  y  behold,  two  blind 
men,  sitting  by  the  way-side, 
when  L  ry  heard  that  Jesus 
passed   by,    cried    out,   saying, 

W  Lu.2S.27.  Jno.13.4,14.  Ph.  2.7.  x  ls.53.5,8,11. 
Da.9.21,26.  lTim.2.6.  Tit.2.14.  He. 9.28.  iPe.  1.18,19. 
Re. 1.5.    y  c.9.27.  Mar.10.46.  Lu.ia35. 


against,  instead  of.  Besides,  the  sense 
of  a  ransom  is  a  price  paid  for  the 
redemption  of  a  captive.  That  price 
was  Hrs  own  life.  He  died  in  the 
slead  of  "  many,"  that  is,  of  multi- 
tudes. 

Observe,  (1.)  Ambition,  in  the 
church,  mistakes  the  nature  of 
Christ's  kingdom,  and  overlooks  the 
spirituality  of  His  service.  (2.)  Am- 
bitious sons,  even  in  the  church, 
have  often  been  put  forward  by  am- 
bitious mothers.  Maternal  training 
makes  a  sad  mistake,  when  it  seeks 
earthly  preferment  and  station  for 
children,  rather  than  the  solid  graces 
of  the  Christian  life.  (3.)  Christ's 
example  in  giving  Himself,  should 
always  plead  witn  a  Christian  for  hu- 
mility and  self-sacrifice  in  the  church 
and  in  the  world.  (4.)  Christ  de- 
clares His  sacrifice  to  be  vicarious. 
This  makes  it  purely  and  only  gra- 
r.iovs.  If  it  is  in  the  room  and  stead 
of  the  sinner,  it  must  be  altogether  of 
grace. 

§  109.  The    healing    op   two   blind 
men  near  Jericho. 
Matt 
20.29-34 


John. 


Murk.       I      Luke. 

10.46-52     18.35-43 

|  19.  1 

29.  As  they  departed — or  "  went  out 
of  Jericho,"  as  Mark  has  it,  in  the 
same  Greek  words,  though  Mark 
had  also  just  before  said,  '■  and  they 
cavoe  tc  Jericho."  We  suppose  that 
as  Jericho  w::s  a  prominent  citv, 
which  He  had  not  visited  before.  He 
look  up  a  temporary  abode  there, 
18 


Have  mercy  on  us,  O  I  ord,  thou 
Son  of  David  ! 

31  And  the  multitude  rebuked 
them,  because  they  should  hold 
their  peace  :  but  they  cried  the 
more,  saying,  Have  mercy  on 
us,  O  Lord,  thou  Son  of  David  ! 

32  And  Jesus  stood  still,  and 
called  them,  and  said,  What  will 
ye  that  I  shall  do  unto  you  ? 

33  They  say  unto  him,  Lord, 
that  our  eyes  may  be  opened. 

choosing  to  go  out  of  the  city  occa- 
sionally for  His  work  and  labour  of 
love,  among  the  crowds  that  were  al- 
ready making  their  way  toward  Jeru- 
salem for  the  feast.  "  He  went  out 
with  His  disciples,  and  a  great  num- 
ber of  people" — Mark^and  on  His 
return,  "  as  He  was  come  nigh  unto 
Jericho"  (that  is,  on  the  road,  near 
the  city),  Luke  18,  35,  He  restored  the 
blind  men  to  sight.  It  would  seem 
that  after  this  miracle,  He  entered  and 
passed  through  Jericho  (Luke  19.  1), 
passing  on  toward  Jerusalem ;  or 
Luke's  account  may  include  in  one 
brief  sentence,  the  approach,  and  stay, 
and  departure.  Jericho  was  a  city 
next  in  importance  to  Jerusalem, 
about  20  miles  east,  and  a  little  north 
of  it. 

30.  Tieo  Mind  men.  Mark  and 
Luke  mention  but  one  —  the  more 
noted  Bartimeus  (chap.  10.  40) — just 
as  Matthew  soon  speaks  of  the  ass 
and  coir,  and  Mark  of  the  colt  only. 
So  Luke  speaks  of  two  angels  who 
appeared,  Matthew  and  Mark  of 
one  only,  who  spake.  So  of  the  two 
possessed  among  the  tombs,  there  was 
one  specially  mentioned  as  the  more 
noted. TT  H^ard.  Luke  says,  <:  hear- 
in?  the  multitude  pass  by,  he  asked 
what  it  meant."  Being  informed  that 
it  was  Christ,  and  having  doubtless 
heard  His  fame,  and  seeming,  too,  to 
know  of  the  scripture  concerning 
Him,  this  blind  man  called  to  Him, 
recognizing  Him  as  the  son  of  Bavic^ 
which  was  ihe  common  title  for  the 
Messiah. U  Cried  out.    Being  r* 


200 


MATTHEW. 


[A.  D.  S3 


34  So  Jesus  had  compassion 
on  them,  and  touch  :d  their  eyes ; 
and  immediately  their  eyes  re- 
ceived sight,  and  they  followed 
him. 


buked  by  the  crowd,  for  what  seemed 
an  unmannerly  clamour,  they  cried 
out  the  more.    Jesus  at  length,  after 

Eutting  their  earnestness  to  open  test, 
alted  and  called  them — addressed 
them — asking  what  they  wou.u  have 
Him  do  to  them.  This  elicited 
their  more  definite  prayer.  It  was, 
that  their  eyes  might  be  opened. 

34.  Touched  their  eyes.  The  mul- 
titude had  become  interested.  They 
had  seen  the  earnestness  of  the  blind 
men,  and  had  heard  them  plead  for 
their  recovery,  and  now  to  show  the 
greatness  of  the  miracle,  He  cures 
them  by  His  touch.  They  received 
sight,  and  immediately  became  His 
followers. 

Observe,  (1.)  It  is  with  the  seek- 
ing soul,  as  with  these  blind  men — 
when  one  cries  out  after  Christ,  at 
first,  he  finds  from  the  multitude,  no- 
thing but  hindrances  and  oppositions. 
But  a  true  desire  only  cries  the  more, 
the  more  it  is  so  rebuked.  (2.)  Then 
it  is,  that  Christ  shows  Himself  most 
ready  to  meet  the  earnest  application. 
Jesus  stood  still  and  commanded  him 
to  be  called  (Mark)  ;  and  then  it  is, 
too,  that  the  multitude  who  first  re- 
buked, are  interested,  and  seem  to  fall 
in  with  the  work  as  a  mighty  reality. 
T/iey  call  the  blind  man,  saying  unto 
him,  "  Be  of  good  comfort — rise,  He 
callcth  thee."  (3.)  Jesus  is  always  ar- 
rested by  the  cry  of  need — nay,  He 


CHAPTER    XXI. 

ANDa  when   they  drew  nigh 
unto  Jerusalem,  and   were 
come   to  Bethphage,    unto    the 

a  Mar.  11.1.  Lu.  19.29. 

not  only  stands  still,  but  calls  them 
(vs.  32),  not  only  waits  on  their  re- 
quest, but  beckons  them  near,  and 
powerfully  constrains  them.  (4.)  He 
whose  cry  was  before  a  vague  call  for 
mercy,  now  becomes  particular  in  his 
petition,  and  states  his  most  definite 
want.  The  effect  ot  hearing  Christ's 
call  is  always  to  make  our  prayer 
more  pointed  and  definite.  (5.)  The 
sinner  whose  eye-sight  is  restored, 
uses  his  new  vision  in  following 
Christ. 

From  this  narrative  of  the  blind 
men,  we  have  useful  lessons.  For 
such  miracles  were  wrought,  not 
merely  10  heal  these  maladies,  but 
in  them  also  to  illustrate  the  great 
spiritual  work  of  Christ  in  His  cure 
of  souls.  We  are  taught  then,  that 
as  respects  our  sinful  case  by  nature 
we  are  blind — as  respects  Christ  for 
a  Saviour  He  is  now  passing  by,  and 
may  be  applied  to,  and  be  sought  with 
success.  He  is  always  ready  to  hear 
and  cure.  As  respects  our  present 
duty  we  should  cry  out  to  Him — own 
Him  as  the  Messiah,  the  only  Saviour 
— and  beg  for  salvation  from  Him 
alone.  And  as  respects  the  nature 
and  grounds  of  the  salvation,  we 
should  seek  it,  as  bringing  us  "  out 
of  darkness  into  God's  marvellous 
light ;"  "  opening  blind  eyes,"  and  all 
of  mere  mercy ;  of  grace  and  not  of 
debt. 


§110.  The  visit  to  Zaccheus.  Parable 
of  the  ten  Mina3. — Jericho. 

§  111.  Jesus  arrives  at  Bethany  six  days 
before  the  Passover. — Bethany. 


Matt. 


Mark. 


Luke. 
19.  2-28 


John. 


11.55-57 

12.1,9-11 


This  (§  111)  brings  us  to  the  last  j  before  the  Passover ' — He  arrived  at 
week  of  our  Lord's  history  prior  to    Bethany.     It  was  the  Jewish  sabbath, 
the  cricifixion.    "  Six  days  before  the    our  Saturday.    See  Appendix,  314. 
Passover"  (John  12.  1) — which,  by  the  [ 
Jewish   reckoning,  is  "  the  sixth  day  i 


A.  D.  33.] 


CHAPTER  XXI. 


207 


Mount  of  Olives,  then  sent  Je-  |    3  And   if  any  man  say  aught 
sus  two  disciples,  unto    you,   ye    shall   say,    The 

2    Saying  unto  them,  Go  into  !  Lord   hath   need  of  them  ;  and 


the  village  over  against  you,  and 
straightway  ye  shall  find  an  ass 
tied,  and  a  colt  with  her  :  loose 
them,  and  bring  them  unto  me. 


straightway  he  will  send  them. 
4  All   this   was   done,   that   it 
might   be    fulfilled    which    was 
spoken  by  the  prophet, b  saying, 

b  Zec.9.9. 


PART  VII. 

Our  Lord's  Public  Entry  into  Jerusalem,  and  the  subse- 
quent transactions  before  the  fourth  Passover. 


Time — Five  days 

§§  112,  113,  and  114.  Our  Lord's  Public 
Entry  into  Jerusalem.    . 

First  day  of  the  tceek. 

The  Barren  Fig-tree.  Cleans- 
ing of  the  Temple. — Second 
day  of  the  week.  Bethany.  Je- 
rusalem. 

The  Barren  Fig-tree  withers 
away. — Third  day.  Between 
Bethany  and  Jerusalem. 


Matt. 

Mark. 

Luke. 

21.   1-11 
14-17 

11.   1-11 

19.29-44 

12,  13 
18,  19 

11.12-19 

19.45-48 
21.  37,38 

20-22 

11.20-26 

JohD. 


12  12-19 


CHAPTER  XXI. 
These  verses  (] -6)  introduce  us  to 
the  week    in  which  Christ   suffered 
the  death  of  the  cross. 

1.  They  drew  nigh  to  Bethphage. 
This  village  on  the  road  from  Jeri- 
cho, lay  very  near  Jerusalem  to  the 
East,  separated  from  the  city  chiefly 
oy  the  Mount  of  Olives.  Luke  says, 
:<  nigh  to  Bethphage  and  Bethany." 
Mark  has  it,  "nigh  to  Jerusalem,  un- 
to Bethphage  and  Bethany."  These 
villages  were  near  to  each  other,  and 
Bethphage  was  reached  first.  So  that 
"  the  village  over  against  them,"  from 
Bethphage  was  Bethany,  where  Laza- 
rus and  his  two  sisters  dwelt.  See 
John  12.  Bethphage  means  "  the  house 
of  figs."  (Comp.  Sol.  Song  2.  13.) 
No  trace  of  it  now  exists. 

2.  The  village  over  against  you — viz. 
Bethany,  which  place  lay  beyond 
them  toward  Jerusalem,  a  little  above 

Bethphage  to  the  wesr,- IT  Ye  shall 

find  in  ass  tied.  The  princes  of  the 
Jews  were  forbidden  to  multiplv 
horses  to  themselves.  Deut.  17.  16, 
and  20,  1.     This  law  was  imposed  as 


j  a  standing  law  of  distinction  between 
them  and  other  nations,  to  show  their 
confidence  as  being  not  in  horses  but 
in  God.  (To  ride  on  an  ass,  was  also 
an  emblem  of  peace — as  opposite  to 
the  warlike  aspect  of  riding  on  a 
horse.)  David  rode  on  a  mule,  and 
Solomon  also  on  the  dav  of  his  coro- 
nation. 1  Kings  1.  33/  34.  2  Sam. 
18.  9.  Subsequently  this  command 
was  violated  by  the  kings  of  Israel 
and  Judah.  The  Messiah  was  pre- 
dicted as  coming  on  an  ass,  bringing 
deliverance,  and  salvation,  and  peace, 
and  coming  in  the  strength  of  the 
Lord.  Zech.  9.  9.  Judges  rode  on 
asses,  and  it  was  a  mark  of  dignitv. 
1  Sam.  25.  20.  Judges  10.  4;  12.  14, 
See  Note  in  Greenleaf  on  the  Evan- 
gelists. Mark  and  Luke  speak  only  of 
the    colt,    for    on    this    Christ    rode, 

i  as  it    had    never  been   rode  "LJforc. 

'  Such  were  used  for  sacred  purposes. 

3.   The  Lord  hath  need  of  him.    Goi 

has  power  over  all  things.     He  n~* 

j  a  right  to  every  thing,  and  He  can  so 

!  control  men's  hearts  as  tc  make  thepi 
willing  to  obey  Him. 


2(H 


MATTHEW. 


[A.  D.  33 


5  Tell  ye  the  daughter  of  Sion, 
•  Behold,  thy  king  cometh  unto 
thee,  meek,  and  sitting  upon  an 
ass,  and  a  colt  the  foal  of  an  ass. 

6  And  the  disciples  went,  and 
did  as  Jesus  commanded  them. 

7  And  brought  the  ass,  and  the 
colt,    and    put    on    them    their 

c  Is.62.11.  Mar.ll.4,&c.  Jno.12.15. 


4,  5.  Spoken  by  the  prophet.  Zech. 
9.  9.  Here  Matthew  again,  writing 
tor  the  Jews,  points  out  the  fulfilment 
of  their  prophecies.  This  passage 
was  unilormly  understood  by  the 
Jews,  as  applying  to  the  Messiah: 
though  they  would  not  acknowledge 

Chrisf    n    Daughter    of    Sion.  — 

Among  the  Jews,  in  their  figurative 
mode  of  speech,  the  towns  were  olten 
represented  under  the  figure  of  a  wo- 
man—  and  the  population  of  any 
place  was  called  the  daughter  of  that 
place.  (Isa.  37.  22.  Ps.  45.  13;  137.  8. 
Isa.  10.  30.  Jer.  46.  19.  Lam.  4.  22.) 
Here  then  is  meant  the  people  of 
Sion,  or  the  inhabitants  of  Jerusalem. 

M  Thy  King.  Christ  claimed  to  be 

the  King  of  the  Jews  (Matt.  27.11). 

fT  Meek.  Not  warlike — nor  revenge- 
ful— but  bringing  peace  and  'salva- 
tion. r±e  came  in  the  way  of  the 
ancient  kings,  who  rode  in  the  strength 

of  God',  like  David. IT  Sitting  upon 

an  ass,  even  (and)  a  colt,  &c.  This  is 
the  force  of  the  conjunction  and  here, 
as  elsewhere  often  in  the  New  Testa- 
ment. 

6,  7.  And  put  on  them  their  clothes. 
This  was  the  custom  of  the  people, 
as  an  acknowledgment  of  an  appoint- 
ed king.  So  when  Jehu  was  anointed 
king  by  Elisha  the  prophet  (2  Kings 
9.  13),  every  man  took  his  garment 
and  spread,  it  under  him  on  the  lop  of 
l/*e  steps  and  blew  tlie  trumpet,  saying, 
Jehu  is  tying. IT  Thereon  ;  literal- 
ly, upov,  them,  that  is,  properly,  on  one 
of  them,  as  we  say.  "  He  sprang  from 
the  \orses." — Winer's  Idioms.  Or  it 
ma;  reler  to  the  garments.  Mark  tells 
us  that  He  rode  upon  the  colt  (11.  7). 
8.  A  very  great  multitude.  This 
was   the   crowd,  that,   was   going  to 


clothes,  and  they  set  him  thereon. 

8  And  a  very  great  multitude 
spread  their  garmet  its  in  the 
way  ;  others  cut  down  branches 
from  the  trees,  a'  d  strewed 
them  in  the  way. 

9  And  the  multitudes  that  weul 
before,  and  that  followed,  cried, 
saying,  Hosanna  to  the  Son  of 


the  Passover,  and  many  who  came 
out  of  the  city  to  see  Him,  and  to 
see    Lazarus  whom    He  had    raised 

from  the  dead.     See  John  12.  9. 

IF  Branches  from  the  trees.  Besides 
the  outer  garments  or  mantles, 
which  were  thrown  on  the  animal, 
and  in  the.  road,  branches  of  trees 
were  strewed  all  along  the  way. 
These  were  palm  branches,  which  were 
symbols  of  joy  (John  12.  13),  and 
this  was  a  mark  of  welcome  and 
gladness  often  paid  to  Kings  of  the 
East  on  triumphal  occasions. 

9.    Cried — sbouted. IF    Hosanna 

to  the  son  of  David.  Hosanna  is  taken 
from  two  Hebrew  words,  meaning 
"  save  now."  It  was  an  acclamation 
specially  used  at  the  Feast  of  Taber- 
nacles, when  the  palm  branches 
were  used  also.  This  feast  was 
mainly  symbolical  of  Christ's  ad- 
vent to  "'tabernacle  with  men;"  and 
this  feast  was  called  "  Hosanna,'"  as 
they  sung  Ps.  118.  25,  26,  which 
prominently  introduces  this  word 
So  it  was  well  understood  by  tht 
people.  This  was  an  ascription  tu 
Christ  as  the  appointed  Saviour,  and 
as  the  son  of  David — for  under  this 
last  title,  they  knew  and  spoke  of  the 
Messiah.  So  the  next  clause  furthei 
imports  ;  "  Blessed  be,  &c  This 
was  part  of  the  Paschal  Hymn, 
which  in  a  lew  days  they  were 
about  to  recite.  The  words  were 
used  when  the  priests  offered  the 
victims.  This  refers  also  to  the 
verses  of  the  Psalm  from  which 
they  sang  at  the  feast  of  Taber- 
nacles, Ps.  118.  26.  To  "come  in 
the  name  of"  or  by  the  authority  of. 
is  expressed  by  Mark  as  '-the  king- 
dom of  our  Father  David  that  cometh 


^  i).  3S.-J 


CHAPTER  XXI. 


209 


David !    Blessed   d   is    he     that 
cometh    in    the    name     of    the 

d  Ps.  118.26  c.  23.39. 


Lord  ;  Hosanna  in  the  highest  V 
10  And   when    he    was    come 


e  Lu.2.14. 


four  hours,  was  reckoned  from  sunsel 
to  sunset,  as  is  still  the  case  in  orien- 
tal countries.  The  Paschal  Lamb 
was  killed  on  the  fourteenth  day  of 
N  isan.  toward  sunset ;  and  was  eatera 
the  same  evening,  alter  the  fifteenth 
day  of  Nisan  had  begun.  Exod.  12.  6, 
8.  Our  Lord  was  crucified  on  the 
day  before  the  Jewish  sabbath,  that 
is,  on  Friday,  Mark  15.  42 ;  and  as 
he  had  eaten  the  Passover  on  the  pre- 
ceding evening-,  it  follows  that  the 
fourteenth  of  Nisan  fell  that  year  on 
Thursday,  reckoning  from  the  pre- 
ceding sunset.  Hence,  the  sixth  day 
before  the  Passover,  or  as  John  reads, 
"  Six  days  before  the  Passover"  (John 
12.  1),  when  Jesus  came  to  Bethany, 
was  the  Jewish  Sabbath,  or  Saturday 
— and  the  transactions  of  the  follov 
ing  week  are  to  be  understood  thus : 
See  Appendix ;  p.  314. 


in  the  name  of  the  Lord."  They  re- 
cognized Him  as  the  Messiah,  of 
David's  line,  whose  kingdom  was  to 

come  of  Divine  authority. IT  Ho- 

sannu  in  the  highest.  Luke  has  it, 
"  Peace  in  heaven,  and  glory  in  the 
highest:1  See  also  Luke  19.  38. 
Glory  and  salvation  be  ascribed  to 
Him  in  the.  highest  heavens.  It  was 
at  this  time,  descending  the  Mount  of 
Olives  to  Jerusalem,  that  He  uttered 
His  lamentation  over  the  city.  Luke 
19.  41,  42.  This  actual  entry  into 
Jerusalem,  was  on  theirs/'  day  of  the 
week.  This  was  the  tenth  day  of  Ni- 
san (or  Abib,  the  first  month),  and  on 
this  day  the  Paschal  Lamb  was  to 
be  selected.  Exod.  12.  3.  For  the 
better  understanding  of  the  whole 
history,  here,  we  insert  Dr.  Robin- 
son's harmony  and  schedule  of  the 
days.     The  Jewish  day,  of  twenty- 

D  ;y  of  Nisan.    Day  of  the  week. 

9 7.  Sat Reckoned  from  preceding  sunset.  The  Jewish  Sab- 
bath.    Jesus  arrives  at  Bethany.     (John  12.  1.) 

10 1.  Sund.  . .  From  preceding  sunset.  Jesus  makes  his  public  en- 
try into  Jerusalem  (§  112),  and  returns  at  night  to 
Bethany.  (Mark  11.  11.)  On  this  day  the  paschal 
lamb  was  to  be  selected.     (Exod.  12.  3.) 

11 2.  Mond.  . .  Jesus  goes  to  Jerusalem.     On  His  way  the  incident 

of  the  barren  fig-tree  occurs.  He  cleanses  the  tem- 
ple ($  113),  and  again  returns  to  Bethany.  (Mark 
11.  19.) 

12 3.  Tues.  . . .  From  preceding  sunset.     Jesus  returns  to  the  city. 

On  the  way  the  disciples  see  the  fig-tree  withered. 
(Mark  11.  20.)  Our  Lord  discourses  in  the  temple 
(()()  1 15-126) — takes  leave  of  it — and  when  on  the 
Mount  of  Olives,  on  His  way  to  Bethany,  foretells 
His  coming  to  destroy  the  city,  and  proceeds  to  speak 
also  of  His  final  corning  to  judgment  (<)()  127-130). 

lb 4    W'edn... The  rulers  conspire  against  Christ  on  the  eve  of 

this  day  (i.  e.,  the  evening  following  Tuesday).  Our 
Lord  had  partaken  of  the  supper  at  Bethany,  where 
Mary  anointed  Him,  and  where  Judas  laid  his  plan 
of  treachery,  which  he  made  known  to  th?  chief 
priests  in  the  course  of  this  day.  Jesus  remained 
this  day  at  Bethany. 

14....  ....5.  Thurs    Jesus  sends  tw«  disciples  to  the  city  to  make  ready  the 

Passover.  He  Himself  repairs  thither  in  the  after- 
noon,  in  order  to  eat  the  paschal  suprerat  evening 


1** 


210 


MATTHEW. 


[A.  D.  3J, 


15 


16. 


6.  Frii  ...At  evening,  in  the  very  beginning  ol  the  fifteenth 
of  Nisan,  Jesus  partakes  of  die  paschal  supper-— is 
betrayed  and  apprehended  (<$  133-143).  He  is 
brought  first  before  Caiaphas,  and  then,  in  the 
mornrng.  before  Pilate — is  condemned,  crucified 
and  before  sunset  laid  in  the  sepulchre  (§()  144-158). 

.7.  Sat The  Jewish  Sabbath.     Our  Lord  rests  in  the  sepul- 
chre. 
Jesus  risks  from  the  dead,  at  early  dawn.    (<j>  1l>9.} 


17 1.  Sund. 

10.  This  wonderful  sensation  among 
such  multitudes,  created  great  excite- 
ment in  the  city,  and  led  to  an  in- 
quiry after  the  cause  of  it  all.      Who 

is  this  ? IT  Was  moved.      "Was   in 

commotion. 

11.  This  description  of  Him  by  the 
multitude  merely  alludes  to  His  fame, 
taking  for  granted  that  He  had  been 
heard  of.     "  Art  thou  only  a  stranger 

in  Jerusalem  1    (Luke   24.    18.) 

f  Prophet  of  Nazareth.  This  was  a 
ccmmon  appellation.  "He  shall  be 
TE.lled  a  Nazarene  "  (Matt.  2.  23). 

12.  Jesus  went  into  the  temple  of  God. 


This,  a?  we  infer  from  Mark,  was  the 
next  day  after  His  reaching  Jerusa- 
lem, having  gone  out  to  lodge  at 
Bethany  for  the  intervening  night, 
and  having  cursed  the  fig-tree  on  His 
return  to  Jerusalem  in  the  morning. 
At  the  first  entrance  into  the  temple 
Marks  speaks  only  of  His  "  looking 
round  about  upon  all  things."  His 
first  work  there,  was  to  clear  out  the 
temple,  as  Matthew  relates.  (See 
Mark  11.  12-15.)  He  may  have  taken 
a  first  seep  towards  this' on  the  pre- 
ceding day. 


D.  33  j 


CHAPTER  XXI. 


211 


into  Jerusalem,  all  the  city  was 
moved,  saying,  Who  is  this  ? 
II   And    the    multitude    said, 


The  Temple  of  God.  In  Malachi 
3.  1,  it  was  prophesied,  "  The  Lord 
whom  ye  seek  shall  suddenly  come  to 
|Eis  Temple."  This  was  the  sacred 
structure  at  Jerusalem,  set  apart  lor 
the  service  ot  God,  and  recognized  as 
His  House.  The  temple  of  Solomon, 
or  the  first  temple,  was  built  about 
1000  years  before  Christ,  on  Mount 
Muriah.  It  is  described  in  1  Kings 
chs.  6.  and  7.,  and  2  Chron.  3.  and  4. 
This  costly  and  magnificent  edifice 
was  destroyed  by  the  Chaldeans,  584 
years  before  Christ  (2  Chron.  36.  6,  7). 
The  Second  Temple.  This  struc- 
ture, rebuilt  by  Zerubbabel,  70  years 
afterwards,  at  the  close  of  the  Baby- 
lonish captivity,  was  called  the  Second 
Temple.  It  was  on  the  same  site. 
The  old  men  who  had  seen  the  first 
temple,  were  moved  to  tears  on  behold- 
ing this,  which  seemed  so  inferior 
(Ezra  3.  12.  Haggai  2.  3);  yet  not 
really  so  much  in  dimensions,  as  in 
glory — not  having  the  ark  of  the 
covenant,  which  had  been  burnt  with 
the  temple  of  Solomon.  This  build- 
ing was  desolated  and  profaned  du- 
ring the  wars  from  B.  C.  175,  and  was 
stormed  by  Herod,  with  the  Roman 
troops,  B.  C.  37.  This  Herod  the 
Great,  being  anxious  to  ingratiate 
himself  with  the  Church  and  State 
party,  undertook  to  repair  and  renew 
the  temple.  He  commenced  it  in  the 
eighteenth  year  of  his  reign,  about 
twenty  or  twenty-one  years  before  the 
Christian  era.  Priests  and  Levites 
finished  the  temple  itself  in  a  year 
and  a  half.  The  outbuildings  and 
courts  required  eight  years.  How- 
ever, building  operations  were  long 
afterward  in  progress,  under  his  suc- 
cessors, and  it  is  in  reference  to  these 
that  the  Jews  said  to  Jesus,  ''  Forty 
and  six  years  was  this  temple  in 
building."  A  Mohammedan  mosque 
of  Omar)  now  occupies  this  site. 
See  jilate  of  modern  Jerusalem.) 
All   the  premises  occupied  half  a 


This   is   Jesus,  the  prophet  of 
Nazareth  of  Galilee. 
12  *H  And  f  Jesus  went  into  the 

/Mar.U.ll.  Lu.l9.45,&c.  Jno.2.15  &c. 


Roman  mile  in  circumference.  This 
temple  hill  was  terraced  by  means  of 
massive  walls  thrown  up ;  and  tiie 
ground  for  the  courts  was  made  and 
laid  out  by  this  artificial  means,  each 
rising  above  the  other,  reached  by  a 
staircase,  and  the  temple  at  the  top, 
showing  in  all  its  splendour  from 
every  point  of  view. 

Courts.  The  outermost  enclosure 
walled  in,  nearly  square,  was  called 
the  Court  of  the  Gentiles,  and  also 
"  the  Mountain  of  the  House."  None 
but  Jews  could  go  beyond  this  court 
On  its  east  side  was  the  Beautiful 
Gate  (Acts  3.  2  and  10).  Around  the 
outer  wall  were  halls,  or  covered 
porches,  for  the  Levites'  residence, 
and  a  synagogue,  in  which  the  Tal- 
mudic  doctors  might  be  asked  ques- 
tions (Luke  2.  46).  Here  Jesus  had 
various  opportunities  for  addressing 
the  people  and  refuting  cavillers. 
Here  also  the  first  Christians  could 
assemble  daily,  with  one  accord  (Acts 
2.  46).  One  of  these  porches,  called 
Solomon's  (Acts  3.  11),  was  noted. 
It  probably  stood  near  that  celebrated 
part  of  the  outer  wall,  where  the  im- 
mense stones  (some  of  them  45  cubits 
long,  six  wide  and  five  high)  are 
though f.  to  have  remained  since  Solo- 
mon's time.  They  form  the  base  ot 
that  part  of  the  wall  whose  eastern 
angle  rests  on  the  rocky  precipice  oi 
Jehoshaphat.  From  the  pinnacle  or 
summit  of  the  building  that  sur- 
mounts this  point,  our  Lord  was 
dared  by  the  tempter  to  cast  Himself 
down,  a  height  of  seven  hundred  feet 
in  all,  to  the  ravine  below.  Within 
this  Court  of  the  Gentiles  were  th« 
tables  of  the  money-changers,  and  the 
seats  of  them  that  sold  doves,  &c,  for 
sacrifice,  which  our  Lord  cast  out — 
cleansing  the  temple  premises  c  f  these 
traffickers. 

The  Court  of  the  Women  v  as  the 
next  enclosure,  reached  by  a  staircase 
from  the  Court  of  the  Gentiles.    This 


212 


MATTHEW. 


[A.  D.  33 


temple  ot  God,  tail  cast  out  all 
them  that  sold  ;ind  bought  in 
tlie  temple,  and  overthrew  the 
tables   oi'  the  money-changers, 


was  not  devoted  to  the  women,  but 
they  might  advance  thus  far,  with 
others. yet  no  further,  save  when  they 
brought  a  sacrifice.  Lest  the  Gen- 
tiles should  advance  so  far,  there  was 
a  stone  balustrade,  some  ten  hands 
high,  erected  on  a  terrace  ;  and  still 
wiihin  this,  were  columns,  having 
Greek  and  Latin  inscriptions,  warn- 
ing off  all  heathens  under  penalty  of 
death  to  enter  farther  (Eph.  2.  13,  14). 
Compare  Acts  21.  28,  where  Paul  is 
accused  of  having  brought  Greeks 
into  the  temple.  In  this  court  was 
the  ordinary  worship  of  the  Jews 
(Luke  18.  10-14.  Acts  21.  26-30). 
Here  was  the  treasury,  consisting  of 
small  chests  along  the  wall  (Mark 
12. 41),  where  the  gifts  of  worshippers 
were  cast  for  the  temple  service.  It 
contained  the  sums  annually  paid  in 
by  the  Israelites  (half  a  shekel  each), 
besides  donations,  great  and  small, 
of  rich  men  and  poor  widows. 

Beyond  this  court,  and  on  a  still 
higher  level,  was  the  Court  of  Is- 
rael— i.  e.,  of  the  males — whither 
all  the  men  might  come  up,  except 
such  as  were  ceremonially  un- 
clean, &c  Our  Saviour,  being  of 
the  tribe  of  Judah,  entered  no  farther 
than  any  common  Israelite.  Within 
this  space,  as  a  kind  of  inner  halt  of 
the  court,  and  surrounded  by  a  stone 
balustrade,  was  the  Court  of  the 
Priests,  where  they  performed  the 
daily  temple  service.  Here  was  the 
altar  of  burnt  offering  and  the  brazen 
laver.  This  court  directly  surround- 
ed the  Sanctuary,  or  temple  proper, 
which  stood  on  still  higher  ground, 
and  was  reached  by  a  staircase  of 
twelve  steps.  A  stately  porch  rose  in 
front  of  the  temple,  at  the  highest 
point,  to  180  feet.  "Within  were  two 
grand  apartments — the  Huiy  Place, 
with  the  altar  of  incense,  golden  can- 
dlestick, and  table  <f  show-bread- 
and  the  Most  Holy  Place,  or  Holy  if 


and  the  seats  of  them  that  sold 
doves  ; 

13  And  said  unto  them,  It  is  s 
written,  My  house  shall  be  called 


Holies,   separated  from   it  by  a  rich 
veil,  or  curtain  (Matt.  27.  51). 

This  immense  and  costJy  structure 
was  the  pride  and  glory  of  the  Jew. 
Built  of  white  marble,  and  overlaid 
with  silver  and  gold,  it  was  an  object 
of  dazzling  splendour.  Yet  it  was 
utterly  destroyed  in  the  siege  of  Titus 
(Sept.  7,  A.  D.  70),  as  our  Lord  fore- 
told (ch.  24.  2).  The  apostate  em- 
peror Julian  undertook  (A.  D.  363) 
to  rebuild  it,  defying  the  Divine  pur- 
pose ;  but  after  much  preparation  and 
expense,  he  was  compelled  to  desist 
by  flames,  which  burst  forth  from  the 
foundations,  as  historians  abundantly 
testify. 

12.  Drove  out  them  that  sold  and 
bought.  Such  an  expelling  of  traders 
is  recorded  in  John,  2d  chapter.  It 
was  symbolical  of  his  work  in  puri- 
fying the  covenant  people.  This  was 
done  in  the  outer  court  (of  the  Gen- 
tiles), the  least  sacred.  Animals  for 
sacrifice  were  sold  here,  and  all  that 
was  necessary  for  the  worshippers, 
many  of  whom  being  strangers  in  the 
city,  would  find  this  an  accommoda- 
tion. There  were  stands,  or  "  seats" 
of  them  that  sold  doves.  But  this  busi- 
ness was  afterward  a  mere  matter  of. 
gain  and  exaction.  Tlu,  ouying  and 
selling  became  a  sad  profanation  of 
the  sacred  place.  The  house  of  God 
should  not  be  devoted  to  secular  pur- 
poses.  IF  Tables  of  the  money-chan- 
gers. As  the  worshippers  came  up 
from  all  quarters — and  especially  as 
in  Judea,  now  a  Roman  province*  the 
money  in  use  was  a  Roman  currency, 
it  needed  to  be  exchanged  for  the 
Jewish  coin  which  they  were  required 
to  present  for  the  sanctuary  service 
This  mad  a  business  for  Jewist 
brokers.  It  was  often  quite  extensive, 
and  was  made  a  source  of  gain.  Th« 
term  here  for  money-changers  is  froir 
a  small  coin,  "  change"  These 
brckers  sat   in   the  outer  court. 


A    D.  33.] 


CHAPTER  XXI. 


213 


the   house    of  prayer :    but  ye 
have  macfe  it  a  den  of h  thieves. 

14  And  the  blind  and  the  lame 
came  to  him  in  the  temple  ;  and 
»  he  healed  them. 

15  And  when  the  chief  priests 
and  scribes  saw  the  wonderful 
things  that  he  did,  and  the  chil- 
dren crying  in  the  temple,  and 
saying,  Hosanna  J  to  the  Son  of 
David  !  they  were  sore  displea- 
sed, 

h  Jc.T.ll.    i  Is.33.6.   j  ver.9. 


IT  Suld  doves — which  were   used  for 
sacrifices  (Levit.  12.  6-8). 

13.  It  is  written  (Isa.  56.  7),  Christ 
charges  them  with  having  made  His 
hniibe  a  den  of  thieves,  or  plunderers 
(s*:e  Jer.  7.  11),  though,  in  this  pro- 
phecy,  it  was  declared  and  destined 
to  be  a  house  of  prayer!  These  traders 
in  religious  things  probably  cheated 
the  people;  and  this  added  to  the 
profanation.  The  scribes  and  chief 
priests  now  sought  to  kill  Him,  be- 
cause He  was  destroying  their  gains 
(as  the  apostles  at  the  temple  of  Di- 
ana, Acts  19.  25-28),  and  drawing 
the  world  after  Him.  "  If  the  multi- 
tude should  hold  their  peace,  the 
Ftones  would  cry  out."  They  con- 
fessed that  they  could  prevail  nothing, 
and  that  the  world  had  gone  after 
Him  (Luke  19.  39,  40).  They  dared 
not  kill  Him,  for  they  feared  the  peo- 
ple ;  but  they  were  ready  to  plot  for 
His  destruction.     (See  John  12.  19.) 

14.  The  blind  and  lame.  Here  :t  is 
stated,  that  in  the  temple,  to  which 
Malachi  had  prophesied  he  should 
come,  He  did  His  works  of  healing 
mercy.  As  His  purging  the  temple 
was  symbolical  of  His  work  in  puri- 
fying the  covenant  people,  so  this  has 
a  symbolical  aspect — to  teach  the 
great  truth  of  His  coming  to  be  a 
Prince  and  a  Saviour.  Besides,  He 
would  prove  His  work  by  miracles. 

15.  The  chief  frinsts.  They  were 
jealous  of  thisgreat  popularity  which 
He  had — and  were  annoyed  at  the  a  :- 
©tarnations,  especially  at  th  ;se  of  the  I 


16  And  sail  unto  him,  Hearest 
thou  what  these  say  ?  And  Je- 
sus saith  unto  them,  Yea  :  have 
ye  neverread,  Out k  of  the  mouth 
of  babes  and  sucklings  thou  hast 
perfected  praise  ? 

17  IF  Ariel  he  left  them,  and 
went  out  of  the  city  into  Beth- 
any :  and  he  lodged  there. 

18  Now  in  the  morning,  as  he 
returned  into  the  city,  he  hun- 
gered. 


children,  for  it  indicated  a  most  ex- 
tensive and  deep  feeling  in  the  com- 
munity, that  the  children  should  fall 
in  with  the  Hosannas.  Hence  they 
would  turn  this  especially  to  His 
reproach,  that  it  was  children's 
work. 

16.  And  Jesus  saith.  Our  Lord 
understood  all  this  in  a  most  impoi- 
tant  light — and  herein  He  found  that 
passage  in  the  psalm  fulfilled  (Ps.  8. 
2),  where  the  Psalmist  spoke  of  God's 
glorifying  Himself  in  creation,  provi- 
dence', and  redemption.  So  He  takes 
it  up,  exults  in  it — (Yea!)  and  refers 
them  to  the  scripture,  which  they 
ought  to  know,  that  these  are  the  ways 
in  which  God  was  to  perfect  praise. 
(In  the  Hebrew,  thou  hast  establish- 
ed, founded,  ordained  strength.)  "  For 
His  strength  is  made  perfect  in 
weakness."  He  has  ordained,  or  ap- 
pointed, strength  from  infant  praises 
— contrary  to  the  ways  of  men.  This 
is  a  symbol  of  His  gracious  plan. 
Christ  honoured  infancy  by  being 
Himself  a  little  babe.  Thus  He  ha 
"set  His  glory  above  the  heavens" 
(Ps.  8.  1);  because  in  the  arrange- 
ments of  grace,  He  gets  a  glory  great- 
er than  from  the  firmament  which  He 
has  made. 

17.  into  Bethany — "  house  of  dafes" 
— about  15  furlongs  east  from  Jeru- 
salem, toward  Jericho,  and  reaching 
along  to  within  8  Cut  long's  of  the  city 
being  a  sabbath  day's  journey  from 
it.  Luke  24.  50.  From  John,  we  learn 
tnai  the  family  of  La;:arus  (with  hie 


214 


MATTHEW. 


A.  D.  33. 


19  And  •  when  he  saw  l  a  fig- 
tree  in  the  way,  lie  came  to 
it,  and  found  nothing  thereon, 
but  leaves  only,  and  said  unto 
it,  Let  no  fruit  grow  on  thee 
henceforward  for  ever.  And 
presently  the  fig-tree  withered  m 
away. 

I  Mar.11.13.    1  Onejig-tree.    m  Jude  12. 


two  sisters)  was  often  visited  by  our 
Lord.     (See  John,  chap.  1'2.) 

18,  19.  As  He  returned.  This  was 
on  the  second  day  of*  the  week.  It  oc- 
curred in  the  morning,  that  is,  after 
He  had  lodged  for  the  night  at  Beth- 
any, that  on  His  return  to  the  city, 
He  hungered,  and  met  a  barren  fig- 
tree,  which  He  immediately  cursed 
and  withered,  as  a  token  of  His 
displeasure,  that  it  should  offer  Him 
no  figs  for  His  hunger.  This  occur- 
red before  His  fully  cleansing  the  tem- 
ple (  12,  13).  We  are  to  observe  in 
this  transaction,  and  its  relation  here, 
a  higher  object  than  would  appear  at 
first.  It  was  not  merely  to  express 
His  indignation  at  the  barren  tree,  nor 
any  such  exciting  disappointment  at 
not  finding  fruit  when  He  knew  it 
was  barren.  But  He  took  this  occa- 
sion of  teaching  them  symbolically 
certain  great  truths.  That  leaves 
without  fruit,  or  a  form  of  godliness 
without  the  power,  or  a  profession 
without  the  practice  would  be  ac- 
cursed. And  especially  that  His  bar- 
ren church  of  the  Jewish  people, 
would  soon  be  stricken  and  withered 
on  account  of  its  giving  Him  no 
fruit  now,  as  He  came  to  Jerusa- 
lem. This  incident  is  quite  in  keep- 
ing with  all  the  parables  spoken  in 
this  connexion.  They  are  all  meant 
to  show  that  He  came  now  to  the 
temple  as  a  King,  and  in  like  manner 
as  Malachi  had  prophesied,  to  call 
His  covenant  people  to  account,  and  to 

sit  as  a  refiner's  fire. V,  Presently. 

This  word  means  immediately — but  it 
has  obtained  in  common  use  a  dif- 
ferent smse.  The  term  here  used, 
is  commonly  rendered  immediately  in 
the    "New    Testament      Sometimes, 


20  Ai:d  when  the  disciples  s  iw 
it,  they  marvelled,  saying,  How 
soon  is  the  fig-tree  withtred 
away  ! 

21  Jesus  answered  and  said 
unto  them,  Verily  1  say  unto 
you,  It"  ye  have  faith  and  doubt 
not,  ye  shall  not  only  do  this 

n  c.  17.20.  Lu.17.6.  Ja.1.6. 


straightway  (Acts  5.  10) — -forthwith 
(Acts  9.  18),  and  in  the  next  verse  it 
is  the  came  word,  translated  soon  1 
meaning  how  instantly  !  Mark  men- 
tions that  "  the  time  of  figs  was  not 
yet,"  and  seems  to  give  it  as  a  reason 
for  His  finding  nothing.  But  it  may 
be  undei  stood  rather  as  a  reason  for 
His  disappointment.  At  that  ear- 
ly periH  of  the  year,  March  or  April, 
(says  Trench,)  neither  leaves  nor 
fruit  were  to  have  been  expected. 
But  this  tree  had  leaves,  and  it  is  to 
be  observed  that  with  figs,  "  the  fruit 
appears  before  the  leaves."  This  tree 
therefore  made  pretension  of  being 
so  much  more  than  the  rest,  that  our 
Lord  approached  it.  It  had  put  forth 
leaves,  though  "  the  time  of  figs  was 
not  yet."  And  this  symbolized  exact- 
ly the  sin  of  Israel,  in  boasting,  vain- 
gloriously.  They  counted  themselves 
the  peculiar  people  of  God,  though 
rejecting  Christ ;  they  claimed  to  be 
saved  without  Christ  the  only  Sa- 
viour, and  to  be  whole  without  need 
of  this  only  physician.  They  were 
blamed  therefore,  less  for  being  barren 
than  for  being  false.  It  is  remarkable 
that  it  was  with  the  fi°  leaves  in  the 
garden,  that  Adam  attempted  to  cover 
his  nakedness  before  God.  (See 
Micah  7.  11.) 

20.  They  marvelled.  It  is  here  noted 
that  the  disciples  observed  the  sudden 
effect  of  His  curs*  upon  the  barren 
tree  (see  Mark  11.  21).  This  was  on 
"  Tuesday'' — the  "  third  day  of  tLe 
week." 

21.  If  ye  have  faith.  The  faith  here 
alluded  to  was  connected  wilh  L.~ 
working  of  miracles,  in  confirmation 
of  the  Christian  religion.  Tney 
wondered  at  this  miracle  wrought  by 


A.  D.  33.] 


CHAPTER   XXI. 


21D 


which  is  done  to  the  fig-tree, 
but  also  if  yv.  shall  say  unto  this 
mountain,  Be  thou  removed,  ° 
and  be  thou  cast  into  the  sea,  it 
sha  1  be  done. 

22  And  all  things  whatsoever 
ye  shall  ask  p  in  prayer,  believ- 
ing, ye  shall  re  reive. 

23  ?!  And  q  when  he  was  come 
into  the  temple,  the  chief  priests 

O  C8.12.  p  c.7.7  Mar.ll.2».  Ja.5.16.  Uno.3.22; 
G.14.    q  Mar.ll.27.  Lu.20.l. 

Christ.  He  shows  them,  that  they 
could  even  expect  to  work  such  won- 
ders and  greater,  in  their  official  ca- 
pacity, if  they  had  the  faith  oi  mira- 
cles, requisite  in  such  case. 11  Ye 

rhall  say  to  this  mountain.  They  were 
passing  over  the  Mount  of  Olives. — 
It  was  a  common  saying  among  the 
Jews,  when  they  would  commend  one 
of  their  doctors  as  dexterous  in  solv- 
ing difficult  questions,  that  he  was  a 
router  up  of  mountains.  And  so  our 
Lord  tells  the  disciples  that  they 
should  be  able  to  do  the  most  difficult 
th  ings  in  confirmation  of  the  Christian 
religion,  if  they  had  this  kind  of  faith 
peculiar  to  the  time  of  the  Apostles, 
and  belonging  to  their  work. 

22.  And  all  things.  This  seems  ad- 
dressed specially  "to  the  twelve,  and 
with  some  reference  to  their  wide  pre- 
rogative in  going  forth  to  establish 
the  religion  of  Christ.  Yet  it  would 
seem  from  the  passage  in  Mark,  that 
it  was  spoken  with  a  wider  reiarence. 
And,  doubtless,  whatever  is  asked  by 
any  true  believer,  in  a  genuine  exer- 
cise of  faith,  with  all  its  humility  and 
confidence  in  God,  will  be  granted. 
Accordingly,  in*  Mark,  our  Lord  is 
said  to  have  conjoined  Christian  for- 
giveness, as  essential  in  order  to  obtain 
this  promise.  It  is  not  supposable 
that  a  Christian  in  true  faith  could 
ask,  what,  in  the  substsnee  of  the 
praver,  God  would  be  unwilling  to 
grant — for  He  is  more  willing  to 
grant,  than  we  are  to  ask  the  true 
Christian  benefits  and  gifts. 

Observe,  (1.)   In  due  time,  Christ 


and  the  elders  of  the  people 
came  unto  him  as  he  was.  teach- 
ing, and  said,  By  r  what  author- 
ity doest  thou  these  things?  and 
who  gave  thee  this  authority  ? 
24  And  Jesus  answered  and 
said  unto  them,  I  also  will  ask 
you  one  thing,  which  if  ye  tell 
me,  I  in  likewise  will  tell  you 
by  what  authority  I  do  these 
things. 

r  Ex.2. 14. 

asserts  His  Kingly  authority  and  of- 
fice, whether  men  will  hear  or  forbear. 
So  He  will  come  at  last,  as  King  of 
Kings,  before  friends  and  foes.  (2.) 
Christ's  triumphal  entry  is  joined  in 
by  multitudes.  So  shall  it  be  at  lasl 
— "  a  very  great  multitude"  (vs.  8). 
(3.)  Christ  comes  to  His  temple  and 
asserts  His  authority  over  it.  He  is 
Head  of  the  Church,  and  he  will  yet 
purge  it  from  all  defilements  (vss.  12, 
13).  (4.)  In  wrath  He  remembers 
mercy.  Grace  reigns  with  justice. 
He  heals  the  blind  and  lame  there. 
Sinners  in  the  sanctuary  can  now  be 
healed  by  Him  (vs.  14).  (5.)  Children 
should  join  in  Christ's  praise,  and 
should  be  trained  with  a  view  to  their 
early  uniting  with  God's  people.  No- 
thing more  delights  Christ,  or  offends 
the  wicked,  than  youthful  piety. 
Christ  not  only  allows  this,  but  plans 
for  it.  He  will  perpetuate  His  church 
by  a  godly  seed.  These  children  in 
the  temple  shouting  Hosanna,  should 
encourage  sabbath-school  instruction 
and  domestic  religion.  (6.)  Proud 
pretenders,  like  the  barren  fig-tree, 
Christ   will  curse. 

ty  115.  Christ's  authority  hues 
tioned.  Parable  of  the  two 
sons. — (Third  day  of  the  week.) 
Jerusalem. 

Matt.  I  Mark.  I  Luke.  IJohn. 
21.23-32  1 11.27-33  I    20.  1-8     I 

23.  When  He  was  come  into  the  tem- 
ple. "  As  He  was  teaching."  Mark 
has  it,  '  as  he  was  walking  in  the 
temple" — Luke,  "as  He  taught  tt.e 


216 


MATTHEW. 


[A.  D.  33 


25  The  baptism  of  John, 
whence  was  it  ?  from  heaven,  or 
of  men  ?  And  they  reasoned 
with  themselves,  saying,  If  we 
shall  say,  From  heaven  ;  he  will 
say  unto  us,  Why  did  ye  not 
then  believe  him  ? 

26  Cut  if  we  shall  say,  Of 
men :  we  fear  the  people  ;  for 
8  all  hold  John  as  a  prophet. 


people  in  the  temple,  and  preached 
the  gospel."  He  came  now  into  the 
court  of  the  Israelites,  next  within 
that  of  the  Gentiles. IT  By  what  au- 
thority. He  had  taken  such  bold 
measures,  that  we  cannot  wonder 
at  this  question  of  those  who  were 
in  authority,  and  did  not  own  His 
claims. 

25.  The  baptism  of  John.  That  is 
the  religion  of  which  the  baptism  was 
a  profession.  He  answers  their 
question  by  proposing  another,  which 
involved  the  answer  to  His  own. 
There  was  a  close  connexion  be- 
tween John's  work  and  His.  If  they 
recognized  John's  baptism  (or  min- 
isterial work)  to  be  from  heaven, 
and  Divinely  authorized,  then  they 
must  own  Him  whom  John  preach- 
ed, and  His  work  which  John  in- 
troduced. But  if  they  did  not  own 
John's  work,  they  would  not  believe 
in  Him.  Every  way  this  reply  was 
calculated  to  silence  them.  They 
could  not  say  it  was  of  God,  tor 
this  would  convict  themselves  for 
rejecting  Christ.  They  dared  not 
say  it  was  of  men,  for  the  people 
would  rebel  at  this — as  they  held, 
or  considered  John  to  be  a  prophet. 
They  so  conceived  the  question. 
Hence  they  made  no  answer,  except 
to  own  themselves  shut  up. 

27.  He  refused  to  answer  their 
question  directly,  because  it  would 
have  done  them  no  good.  Had  they 
been  honest  inquirers,  His  reply 
wou'd    have    directed   them    to    the 

true    solution. TT    We   cannot   tell. 

Literally,  "We  do   not   know." 

IT  Neither.      If  chey   knew  not   this 


27  And  they  answered  Jesus, 
and  said,  We  cannot  tell.  And 
he  said  unto  them,  Neither  tell 
1  you  by  what  authority  I  do 
these  things. 

1  28  But  what  think  ye?  A 
certain  l  man  had  two  sons : 
and  he  came  to  the  first,  and 
said,  Son,  go  work  to-day  in  my 
vineyard. 

t   Lu.l5.11,&c. 


preliminary  point,  they  could  not 
fairly   require   to    know    further. 

28.  But  what  think  yet  Our  Lord 
in  the  temple,  now,  having  met  their 
malicious  question,  turns  upon  the 
chief  priests  and  elders,  and  be- 
comes Himself  the  assailing  party, 
and  commences  that  series  of  Ju- 
dicial Parables,  which  set  before 
them  as  in  a  glass,  their  obdurate 
case.  Remembering  Malachi's  pro- 
phecy, we  find  ■  the  Lord.'  whom 
the  rebellious  Jews  sought  in  their 
murmurings,  "  suddenly  come  to 
His  temple."  "But  who  may  abide 
the  day  of  His  coming."  He  here 
states  to  them  their  own  wicked  case, 
under  a  parable,  and  draws  from  them 
an  opinion  which  convicted  them- 
selves. The  point  of  the  parable  is 
given  in  vs.  31,  last  clause,  and  vs. 
32.  It  does  not  primarily  refer  to 
Jew  and  Genti'e,  but  to  the  two  clas- 
ses among  the  lews — Pharisees  and 

Publicans. IT  My    vineyard.       My 

field  for  raising  grapes  —  as  we 
would  say,  my  farm — grapes  being 
in  Judea  a  chief  article  of  cultiva- 
tion. The  church  is  often  set 
forth  under  this  figure  in  scripture . 
To  work  in  the  Lord's  vineyard. 
means  to  perform  Christian  duty 
in    His  church. 

29.  The  first  son  represented  tfip 
publicans,and  notoriously  wicked  peo- 
ple— such  as  made  no  promises  and 
received  religious  things  with  con- 
tempt. These  afterward  repented — ■ 
altered  their  mind — changed  their 
course — and  did  what  was  demand- 
ed,  so  that  the  result  was  *heii 
obedience.      it    was  wrong    to    re* 


A.  d.  da. j 


CHAPTER  XXI. 


217 


29  He  answered  and  said,  I 
will  not ;  but  afterward  u  he  re- 
pented and  went. 

30  And  he  came  to  the  second, 
and  said  likewise.  And  he  an- 
swered and  said,  I  go,  sir ;  and 
went  not. 

31  Whether  of  them  twain  did 
the  will   of  his  father  ?     They 

U  2Ch.33.12.13.  lCor.6.1l.  Ep.2.1-13. 


fuse  at  first.  It  was  right  to  be 
candid  and  honest ;  and  not  promise 
and  profess  with  no  intention  to 
perform.  And  especially  it  was 
right  to  repent  of  a  wrong  course, 
and  promptly  to  turn  from  the 
evil  ways  and  do  well.  The 
wicked,  who  have  had  no  religi- 
ous education,  and  have  never  been 
baptized — without  Christian  parents 
or  advantages — who  after  all  that 
is  unpromising  in  their  case  and 
character,  do  repent  and  obey  the 
Master,  are  like  the  first  son.  There 
were  many  such  in  the  time  of 
Christ. IT  /  will  not.  The  repre- 
sentative of  open,  reckless  sinners 
— who  flatly  refuse  God's  claims, 
and  calls. 

30.  Said  likewise.  That  is,  He 
commanded  the  second  son,  as  he 
had     done    the     first.       Ke    replied 

favourably. IF  /  go,  sir.    That  is, 

/  will  go  and  do  as  you  require.  By 
such,  our  Lord  meant  these  Phar- 
isees, who  claimed  to  be  the  special 
people  of  God  (see  Par.  Luke  18.11), 
and  who  professed  to  be  "  the 
church  of  God."  They  made  fair 
promises  —  large  pretensions  —  and 
had  all  the  externals  of  an  abund- 
ant piety — the  form,  and  show, 
and  noise.  But  they  did  not  obey, 
after  all.  They  said  and  did  not. 
They  had  the  form  of  godliness, 
Dut  denied  the  power  thereof.  False 
professors  now  are  like  them.  Those 
who  boast  aloud,  and  do  little  or  no- 
thing for  the  cause  of  Christ,  and  the 
spread  of  true  Christianity,  are  like 
thsm — formalists,  bigots,  hypocrites. 
But  this  does  not  disparage  an  honest 
profession -nos  excuse  any  who  do  j 
19 


say  unto  him,  The  first.  Jesus 
saith  unto  them,  Verily  I  say 
unto  you,  that  the  publicans  and 
the  harlots  go  into  the  kingdom 
of  God  before  you. 

32  For  John  came  unto  you  in 
the  way  of  righteousness,  and 
ye  believed  him  not ;  but  the 
publicans  v  and  the  harlots  w  be 

D  Lu.3.12.    IV  Lu.7.37,  &c. 


not  profess.  Some  decline  to  pro- 
fess religion,  as  though  they  avoided 
the  obligations  thus.  But  will  they 
class  with  publicans  and  harlots  % 

31.  Which  of  them  twain, — that  is, 
v:hich  of  the  two  sons.  The  will  of 
His  father,  was  the  order  given  to 
work  in  tlie  vineyard — like  God's  com- 
mand to  every  man,  to  obey  and  serve 
Him  in  His  church  on  earth.  The 
first  son,  as  they  confessed,  was  the 
obedient  one — for  (hough  he  declined 
at  first,  he  went  at  last.  He  was  bet- 
ter than  he  promised.  The  other  was 
not  so  good  as  he  promised.  Those 
who  are  full  of  fair  promises  and  pro- 
fessions, but  do  nothing,  are  often  out- 
done by  the  most  unpromising  cha- 
racters, who  become  true  Christians 
before  them.  So  Christ  declared  to 
the  Jews  that  the  publicans  and  har- 
lots, that  is,  the  notoriously  wicked  — 
those  who,  as  a  class,  had  the  poorest 
repute,  and  were  most  unlikely  to  fol- 
low Christ — go  into  the  kingdom  of 
God,  or  become  Christians  before 
them.  This  does  not  disparage  mo- 
rality, or  make  it  worse  than  impiety. 
But  there  is  no  such  fault  as  coucPipg 
we  have  no  fault,  and  fortifying  <fcf- 
selves  against  Cnrist. 

32.  For  John  came.  Christ  thus 
explains  His  remark.  It  had  been 
proved  true  in  their  recent  history. 
For  John — that  is,  John  the  Baptist- 
came  unto  them  (trom  God)  in  the  way 
of  righteousness  (in  the  right  way 
strict  in  the  law,  and  pointing  out  the 
way  of  righteousness),  and  like  the 
second  son,  though  they  professed  to 
serve  God  more  than  any  other  peo- 
ple, and  were  fall  of  fairest  profes- 
sions tcward  God.  yet  they  believed 


218 


MATTHEW. 


[A  D.  33 


lieveil  him ;  and  ye,  when  ye 
had  seen  it,  repented  not  *  after- 
ward, that  ye  might  believe  him. 

33  T  Hear  another    parable : 
There  was  a  certain  household- 

*  Re.2.2l. 


not  (Mall.  15.  8).  They  said,  and  did 
not  (Matt.  33.  3).  But  the  publicans 
and  harlots,  who  had  taken  no  such 
prominence  in  religious  things,  but 
had  been  openly  profane,  believed 
John — and  these  were  like  the  first 
son  ;  and  though  their  case  had  been 
most  unpromising,  yet  they  went  into 
the  service  of  Christ  before  the  Phar- 
isees— and  what  is  worse,  they,  when 
they  had  seen  this,  did  nol  even  yet  re- 

[)ent,  were  not  yet  provoked  to  jea- 
ousy,  and  did  not  enter  into  Christ's 
kingdom  at  all. 

Observe,  (1.)  While  some  think  it 
an  advantage  not  to  have  professed 
ireligion,  it  is  not  the  refusing,  but  the 
after  repenting  of  that  refusal,  which  is 
here  commended;  while  it  is  still 
shown  that  an  insincere  profession 
may  be  the  most  abhorrent  and  vile 
before  God.  Professing,  with  no  in- 
tent to  serve  God,  is  indeed  odious — 
but  the  true  course  is  to  say,  "  I  go, 
sir ;  so  help  me  God."  (2.)  To  obey, 
witlwut  promising  or  professing,  is 
now  impossible;  since  we  are  com- 
manded to  profess  :  "  This  do." 
"  With  the  mouth  confession  is  made 
unto  salvation'-'  (Rom.  10.  10).  (3.) 
Morality  is  not  worse  than  immoral- 
ity. But  it  may  be  more  hopeless,  if 
it  proudly  and  studiously  lortifi.es  it- 
ss  If  against  Christ ;  not  only  negkct- 
irg,  but  positively  rejecting  His  sal- 
v  ition. 

fy  1 16.  Parable  of  the  wicked  Hus- 
bandmen.— Third  day  of  the  week. 
Jerusalem. 
Matt.         I     Mark.    '  I     Luke.       I  John. 

21  33-40  I  12.1-12  I  20.9-19  I 

33.  Hear  another  parable.  Our 
Lord  now  presses  them  still  more 
closely,  and  signifies  their  ultimate 
lej  action   as   a  nation.     Mark  says, 


er,  which  r  planted  a  vineyard, 
and  hedged  it  round  about,  aim 
digged  a  wine-press  in  it,  and 
built  a  tower,  and  let  it  out  to 
husbandmen,  and  went  into  a 
far  country : 

y  Ps. 80.8-16.  Ca.8.11,12.  Is. 5.1-7.  Je.2.2l.  M;ir.i2. 
l.  Lu.20.9,&c. 


"  He  began  *o  speak  unto  them  by 
parables."     He  would  not  let  them 

go. IT  A  vineyard.     These  several 

steps  in  laying  out  a  vineyard,  and 
fitting  it  tor  cultivation  and  produc- 
tion of  grapes,  so  common  in  Judea, 
are  here  used  to  represent  God's  at- 
tention to  His  covenant  people.  This 
image  runs  through  the  whole  Old 
Testament.  The  vine-stock  cften 
appears  on  the  Maccabean  coins  as 
the  emblem  of  Palestine.  (See  Deut. 
32.  32.     Psa.  80.  8.     Isa.  5.  1.     Ezek. 

15.  2.) IT  Hedged  it  round — that  is, 

fenced  it,  most  likely,  with  a  hedge 
stout  and  thorny.  A  stone  fence  was 
also  used,  which  makes  a  most  secure 

enclosure. IT  Digged  a   wine-press 

in  it.  Mark  says,  '•  digged  a  place 
for  the  wine-fat."  Both  are  referred 
to,  in  either  case — they  were  con- 
nected. There  was'  a  wine-press,  in 
which  the  grapes  were  trodden  by 
men,  to  press  out  the  juice  ;  and  under 
this  was  the  vat,  or  reservoir,  into 
which  the  juice  ran,  through  a  close 

grating HAnd  built  a  looser.    1  nis 

was  a  tall  observatory,  on  the  prem- 
ises, for  watching  the  grounds.  It 
served  also  as  a  lodge  for  the  keepers. 

H  Let  it  out — hired  it,  so  lhat  the 

owvier  was  to  get  a  share  oi  the  pro- 
ducts. The  husbandmen  were  to 
raise  grapes  and  make  the  most 
profit  from  the  vineyard.  This  house- 
holder, or  head  of  a  family,  represents 
God,  who  chose  the  Jews  as  His 
house  and  people,  "  to  whom  pertain- 
eth  the  adoption,  and  the  glory,  and 
the  covenants,  and  the  giving  of  the 
law,  and  the  service  of  God.  and  the 
promises "  (Rom.  9.  4).  The  vine- 
yard, then,  is  this  covenant  relation 
end  privilege,  given  to  be  cultivated 
— 'the  good  olive  stalk  and  root'-' 
(Rom   11.  24).   The  Gentiles,  in  these 


A.  D.  33.] 


CHAPTER  XXL 


219 


34  And  when  the  time  of  the 
fruit  drew  near,  he  sent  his  ser- 
vants *  to  the  husbandmen,  that 
they  might  receive  the  fruits  of 
it. 

35  And a  the  husbandmen  took 
his  servants,  and  beat  one,  and 
killed  another,  and  stoned  an- 
other. 

36  Again,  he  sent  other  ser- 

Z  2K.17.13.&C,  a  2Ch.36.l6.  Ne.9.26.  Je.25.3-7. 
C.5.:2;  23.34-37.  Ac.7.52.  lTb.2.15.  He.ll.36,37.  Re. 

s.a 


days,  share  all  these  privileges. 
"  Whose  house  are  we,   if  we  hold 

fast,"  &c.  (Heb.    3.   6.) «T   A  far 

country.  After  the  Theocracy,  when 
God  so  openly  manifested  Himself, 
He  dealt  more  distantly  with  them  in 
Canaan.  Luke  adds,  "  for  a  long 
while." 

34.  Wlien  the  time  of  the  fruit.  The 
time  of  Christ's  coming  to  His  tem- 
ple.  IT  Sent  his  servants.     He  had 

reason  to  expect  fruit,  because  all  the 
arrangements  and  agreements  were 
to  this  effect.  So  with  the  Jews.  He 
had  chosen  them  as  a  covenant 
people,  to  show  forth  His  praise — to 
bring  forth  grapes — not  wild  grapes 
(Isa.  5.  4).  He  had  given  them  all 
the  means  of  grace,  and  at  a  suitable 
time,  He  sent  His  servants,  the  pro- 
phets, raised  up  and  specially  sent, 
calling  upon  them  for  the  good  re- 
sults. Not  that  God  has  done  every 
thing  to  His  vineyard  that  He  could, 
as  some  construe  the  passage  in 
Isaiah,  limiting  His  power.  But 
"  what  more  is  there  to  be  done  1" 
(Isa.  5.  4.)  "  Why,  when  He  waited 
for  it  to  bring  forth  grapes,  brought  it 
forth  wild  grapes 1"  "  I  will  tell  you 
what  I  will  do  to  my  vineyard"  (vs. 
5).  For  us  He  has  done  much — 
has  given  us  the  gospel,  and  the 
Spirit — has  sent  His  messengers — and 
He  has  a  right  to  expect  irom  us  all 
the  fruits  of  piety. 

35.  Tht.%j  beat  one.  &c.  The  word 
means,  literally,  to  skin,  or  flay.  Mark 
and  Luke  relate  these  modes  of  treat- 
ment more  particularly.     Ther  indi- 


Yants  more  than  the  first:  and 
they  did  unto  them  likewise. 

37  But,  last  of  all,  he  sent 
unto  them  his  son,  saying,  They 
will  reverence  my  son. 

38  But  when  the  husbandmen 
saw  the  son,  they  said  among 
themselves.  This  is  the  heir :  b 
come,  let  us  kill  him,  and  let  us 
seize  on  his  inheritance. 

39  And  they  c  caught  him,  and 

b  He.l.1.2.    C  Ac.2.23;  4.25-27. 


cate  the  recepfion  which  God's  pro- 
phets met  at  the  hands  of  the  Jewish 
people :  "  entreated  shamefully  "  ( Heb. 
11.  37.  Jer.  44.  4-6.  2  Chron.  36.  16. 
Neh.9.26.  2  Chron.  24. 20,  21).  Jere- 
miah was  stoned  by  the  exiles  in 
Egypt  ;  Isaiah  sawn  asunder  by  king 
Manasseh.  "  They  were  stoned, 
sawn  asunder,"  &c.   (Heb.  11.  36.) 

37.  Last  of  all.  This  contains  the 
point  of  the  parable.  That  the  vari- 
ous messengers  and  messages  had 
been  followed  up  at  length  by  such  an 
one  as  this.  After  the  prophets  had 
been  abused  and  rejected  by  the  Jews, 
God  sent  His  Son,  Jesus  Christ. 
Mark  says  that  this  was  the  one,  only 

Son— His    well-beloved. ^  They 

will  reverence — that  is,  they  will  re- 
spect and  treat  with  due  esteem  such 
a  messenger  (John  3.  16,  17). 

38.  This  is  the  heir.  They  had  a 
selfish  motive,  even  for  killing  the 
Son !  When  Christ  came  to  the  Jews, 
their  low  ideas,  and  their  pride  of 
heart,  and  His  own  offices — caused 
them  to  reject  Him.  (Comp.  Joseph's 
brethren.  Gen.  37.  19.)  An  heir  is 
one  to  whom  property  is  left,  called  an 
inheritance :  (one  who  is  yet  a  minor, 
and  coming  to  possess  His  estate.) 
Christ  was  Heir  of  all  things,  as  the 
Son  of  Man — and  Maker  of  all  things, 
as  the  Son  of  God. 

39.  Slew  Han.  The  Jews  caughf 
Christ,  ar-rested  Him,  cast  Him  out 
of  their  midst,  and  slew  Him,  that 
the  inheritance  might  be  theirs  de- 
manding the  covenant  privileges 
("  We  be  Abraham's  seed,'  &<  )  io 


220 


MATTJrJEW. 


[A    n.  33 


cast   him  out  of  the  vineyard, 
and  slew  him, 

40  When  the  Lord  therefore 
of  the  vineyard  cometh,  what 
will  he  do  unto  those  husband- 
men ? 

41  They  say  unto  him,  He  will 
miserably  destroy d  those  wicked 
men,  and  will  'let  out  his  vine- 
yard unio  other  e  husbandmen, 
which  shall  render  him  the  fruits 
in  their  seasons. 

42  Jesus  saith  unto  them,  Did 
ye  never  read  in  the  scriptures, 

dPs.  2.4,5,9.  Zec..l2.i!  Lu.21.24.  Ro.9.26  ;  11. 
11. 


their  own  way— rejecting   Christ  as 
the  Messenger  of  the  covenant. 

40.  What  will  he  do  ?  See  the  same 
idea  applied  to  the  vineyard  (as  the 
Jewish  church),  in  Isa.  ch.  5.  4th  vs. 
This  subject  was  put  to  them  in  para- 
ble, that  they  might  decide  without 
knowing  that  they  would  condemn 
themselves. IT  Will  give  the  vine- 
yard. The  covenant  relation  and 
privilege  should  be  given  to  the  Gen- 
tiles, who  should  bring  forth  the  fruits 
(Rom.  11.  7,  17). 

41.  They  say  unto  Him.  They  did 
not  yet  discern  the  application  of  the 
parable.  So  they  pronounced  judg- 
ment against  their  own  conduct,  and 
declared  beforehand  the  justice  of 
that  destruction  which  was  coming 
on  their  city  and  people.  lie  was 
about  to  take  their  privileges  from 
them  and  give  them  to  the  Gentiles 
(other  husbandmen),  who  should  cul- 
tivate the  ground  oa  which  they  were 
placed,  and  render  Him  the  fruits. 
So,  swift  destruction  may  be  expected 
by  us,  at  the  final  coming  in  judg- 
ment, if  we  reject  Christ  as  our  Lord 
and  Saviour. 

42.  Have  ye  never  read.  Christ  now 
brings  out  the  application  ol  the  para- 
ble, by  referring  them  to  a  prediction 
in  their  own  scriptures,  showing  that 
this  concerns  themselves  (Psalm  118. 
22,  23).  See  Acts  4.  11,  and  1  Pe;er 
2.  7.     Enlves.  2.  20.      By  the  stone  is 


The  f  stone  which  the  builders 
rejected,  the  same  is  become  the 
hrad  of  the  cornet  :  this  is  lh«3 
Lord's  doing,  and  it  is  marvel- 
lous  in  our  eyes  ? 

43  Therefore  say  I  unto  you, 
The  kingdom  s  o(  God  eJiall  be 
taken  from  you,  and  given  to  a 
nation  h  bringing  forth  the  fruits 
thereof. 

44  And  whosoever  shall   fall » 
on   this  stone  shall  be  broken 
but  on  whomsoever  it  shall  fail, 
itj  will  grind  him  to  powder. 

/  Ps.  118.22.  Is.  23.16.  1  Pe  2.6,7.  g  Is.  C8.8. 
h  lCor.13.2.    i  Is.8. 14,15.    j  He. 2. 2,3. 

meant  Jesus  Christ,  and  the  builders 
were  the  Jews.  The  Psalm  is  pro- 
phetic of  Christ,  as  the  whole  context 
beautifully  shows!  They  would  no: 
have  Christ  in  their  building — they 
set  Him  aside,  as  builders  would  re- 
ject a  stone  too  rough-looking  or  too 
unwieldy — or  too  different  from  the 
rest  of  the  fabric.  But  this  same  stone 
is  become  the  corner-stone  of  the  true 
building!  (Isa.  28.  16.)  "  Behold,  I 
lay  in  Zion  for  a  foundation  a  stone. 
a  tried  stone,  a  precious  corner-stone, 
a  sure  foundation."  Christ  is  called 
the  corner-stone,  because  the  whole 
building  of  the  true  Church  rests  upon 
Him,  and  is  held  together  by  Him. 
He  unites  Jew  and  Gentile  in  one 
building.  This  image  is  added,  to 
show  that  Christ  will  triumph  to  their 
shame. 

43.  The  doom  about  to  be  executed 
on  their  nation,  is  here  dennitely 
stated.     See  Rom.  0.  25. 

41.  W/wsoever  shall  fall,  &c.  To 
come  in  violent  contact  with  Christ, 
even  as  one  stumbles  carelessly  or 
blindly  over  a  stone,  shall  be  ruinous. 
They  fall  on  this  stone  who  are 
offended  at  His  low  estate.  But  He 
is  Judge — He  falls  on  obdurate  op- 
posers.  But  to  bear  the  weight  of 
His  condemnation,  and  to  suffer  the 
penalty  of  openly  rejecting  Him,  will 
be  a  crushing  docm  (Isa.  8.  14.  Luke 
2.  34.     1  Pet.  2.  8).     This  curse  o* 


A  V.  33.) 


CHAPTER   XXII. 


221 


45  And  when  the  chief  priests 
£,nd  Pharisees  ha.1  heard  his 
parables,  they  perceived  that  he 
spake  of  them. 

46  But  when  they  sought  to 
lay  hands  on  him,  they  feared 
the  multitude,  because  they k 
took  him  for  a  prophet. 


k  Lu.7.16.   Jno.7.40. 


rejecting  Christ  shall  fall  like  a  mill- 
stone on  the  heads  of  those,  who, 
amidst  the  privileges  of  the  gospel, 
refuse  to  accept  the  salvation. 

45.  Perceived  that  He  spake  of  them. 
He  had  gradually  brought  out  the 
application  in  its  full  force. 

46.  Sought  to  lay  hands  on  Him.  True 
to  the  parable,  the  chief  priests  and 
Pharisees  already  seek  to  kill  Him. 
And  it  they  had  taken  Him,  the  mul- 
titude would  probably  have  cried, 
"  Away  with  Him  !"  (See  ch.  27.  25.) 

Observe,  (1.)  The  amazing  and 
distinguishing  goodness  of  God  to 
such  as  have  the  gospel — its  ordi- 
nances— ministers — calls  and  offers — 
especially  his  goodness  to  a  church. 
(2.)  If  fruit  is  not  brought  forth,  the 
candlestick  will  be  taken  out  of  its 
place  (Rev.  2.  5).  (3.)  The  baptized, 
who  have  been  born  in  such  outward 
relations  to  the  church,  and  with  such 
privileges,  will  be  utterly  cast  off  if 
they  reject  Christ.  "  Ye  are  the 
children  of  the  prophets  and  of  the 
covenant,"  &c.  (See  Acts  3.  25.) 

CHAPTER  XXII. 
(>  117.  Parable  op  teie  marriage  of 
the  king's  son.     Third  day  of  Vie 

u-eek. — Jerusalem. 
Matt.        |    Mark.        I     Luke.        i  J»hn. 
22.  1-14  I  I 

Oi:r  Lord  was  still  in  the  temple. 
ft  is  to  be  observed  that  there  is  here 
a  series  of  parables  bearing  upon  one 
point,  and  all  tending  to  set  forth  one 
practical  sentiment.  The  case  of  the 
lire  sons,  and  of  the  wicked  husband- 
men, exhibited  the  wickedness  of  the 
Jews,  that  deserved  their  utter  re- 
jection as  a  people — and  they  were 
calculated  to  forewarn  them  of  this 
19* 


A 


CHAPTER   XXII. 

ND  Jesus  answered  and 
J\.  spake  unto  them  again  by 
parables,  and  said, 

2  The a  kingdom  of  heaven  is 
like  unto  a  certain  king,  which 
made  a  b  marriage  for  his  son. 

3  And  c  sent  forth  his  servants 

a  Lu.14.16.  b  Re.  19.7,9.  C  Ps.63.11.  Jer.25.4 ; 
35.15.  Re. 22.17. 


result.  The  boasting  Pharisees  were 
worse  than  the  common  despisers — 
and  the  nation  were  worse  than  the 
Gentiles ;  they  were  false  to  their  com- 
mon engagements.  Moreover  they 
had  enjoyed  eminent  privileges, 
which  they  had  only  abused,  and 
had  at  length  been  ready  to  slay 
the  only  son  of  Him  whose  vineyard 
they  were  set  to  keep,  and  who 
asked  only  a  proper  return  from  it 
at  their  hands.  Now,  in  this  parable 
of  the  marriage  feast,  He  more  fully 
opens  the  subject  of  their  rejection  : 
of  His  royalty t  and  their  radical  delin- 
quency. They  had  plainly  refused 
His  offers,  and  the  result  was  to  be 
their  rejection.  Our  Lord  gave  so 
many  of  His  teachings  by  parables, 
partly  to  conceal  the  application  of 
the  truth,  until  it  should  gain  their 
concurrence — (as  Nathan  to  David), 
and  as  in  the  parable  of  the  two  sons 
(see  chap.  21.  31) — and  partly  to  re- 
present the  truth  in  pictures,  calcu- 
lated to  interest  and  impress.  He 
seemed  at  times  also  to  have  an  ob- 
ject of  showing  the  blindness  of  those 
who  could  not  see  the  truth  even  in 
the  picture,  and  so  to  let  the  picture 
be  seen  instead  of  the  truth  it  por- 
trayed. God's  revelation  is  a  test  to 
men,  and  so  it  is  variously  received 
and  construed. 

2.  A  certain  King.  This  represents 
the  gospel  of  grace,  given  by  God  the 
Father  to  the  world,  through  His  Son 
Jesus  Christ.  It  is  called  here  the 
kingdom;  and  the  picture  is  that  of 
the  king  making  a  marriage  feast  for 
His  Son.  Christ  is  the  great  person- 
age— the  Son  of  God.  This  brings  to 
view  their  relations  to  Himself,  as 
not  only  the  son  of  he  householder, 


222 


MATTHEW. 


[A.  D  33 


to  calJ  them  that  were  bidden  to  |  have  prepared  my  dinner;  my 
the   wedding:  and   they  would  j  oxen  and  my  fa  tlings  a  re  killed., 


not  come. 

4  Again,  he  sent  forth  other 
servants,  saying,  Tell  them 
which    are    bidden,    Behold,    I 


but  the  King's  son.  This  hints  also 
of  the  covenant  between  the  Father 
and  the  Son  ;  and  of  Christ,  as  having 
His  claims  founded  on  that  eternal 
covenant  with  Jehovah,  whom  ihey 
worshipped.  It  was  also  a  marriage 
feast,  representing  the  relations  of love, 
revealed  in  the  gospel  (see  Isa.  25.  6; 
65.  13.  Sol.  Song  5.1.  Isa.  61.  10; 
G2.  5.  Hosea  2.  19.  Matt.  9.  15.  John 
3.  29.  Ephes.  5.  32.  2  Cor.  11.  2). 

3.  His  servants.  These  represent 
ministers  of  the  gospel,  whose  work 
is  to  urge  men  to  come,  though  they 
have  been  already  bidden,  or  invited, 
in  the  word  of  God,  the  gospel  mes-  j 
sage.  The  Jews  had  had  invitations 
from  the  prophets  before  the  nuptials. 
Now,  on  the  nuptial  day,  when  Christ 
had  come,  these  other  messengers 
were  sent.  God  was  not  bound  to 
make  any  such  arrangement  as  this, 
for  a  ministry  of  reconciliation  to 
arge  His  own  offers  upon  the  re- 
luctant. The  impenitent  treat  the 
gospel  now,  in  the  same  manner — 
with  all  their  invitations,  first  and 
last,  they  are  disinclined  to  come. 
Men  will  not  come  to  Christ  be- 
cause of  their  wicked  hearts.  It  is 
not  enough  to  say  that  they  stay 
away  because  they  will  not  come 
— but  further  than  this,  they  will 
not  come,  because  of  their  utterly 
depra  ved  hearts. IT  Thai  were  bid- 
den. This  would  show  that  as  they 
had  been  invited  to  this  very  feast 
\ong  before,  so,  Christ  was  no  new 
claimant,  and  His  kingdom  nothing  | 
sudden,  but  all  in  the  line  of  pre-  j 
vious  calls  and  claims.  He  was 
Himself  the  end  of  the  law.  This 
custom  of  repeating  the  message,  or  j 
after  the  first  invitation,  sending  a 
summons  when  all  was  ready,  is  j 
common  at  the  East  (comp.  Esth. 
6.  8.  and  C.  14).     This  band  of  sei-  I 


and  all  things  art  ready :  come 
unto  the  marriage. 

5  But  they  made  light d  of  it, 
and  went  their  ways,  one  to  his 

d  Ps.  106.24,25.    PM.24,25.    Ac.24.25.  Ro.2.4. 

vants  represents  particularly  John  the 
Baptist,  and  the  seventy,  and  the 
apostles,  preaching  Christ  in  His 
lifetime. 

4.  Again.  This  second  band  may 
represent  the  renewed  invitation  be- 
fore and  after  the  crucifixion,  by  an- 
other company,  including  Stephen, 
Barnabas,  and  Paul,  and  others, 
preaching  "  Jesus  and  the  resurrec- 
tion."  IT  All  things  are  ready.  This 

represents  the  substance  of  their 
preaching  to  the  Jews— that  the  ful- 
ness of  time  had  come — the  Messiah 
prophesied  had  appeared.  Obstacles 
were  all  removed  —  ail  provisions 
were  made  (see  Acts  2.  38-39 ;  3. 
19-26;  4.  12).  The  end  of  the  law 
was  Christ.  It  is  finished.  This 
conduct  of  the  King  represents  the 
gospel  offer,  which  repeats  its  mes- 
sages, and  multiplies  its  messen- 
gers. Various  preachers,  different 
providences,  and  the  Holy  Ghost 
Himself,  reiterate  the  call,  and  press 
it  for  immediate  action.  Sinners  are 
entreated  to  come  to  Christ,  by  every 
gospel  sermon,  every  good  tract,  every 
providence,  and  every  motion  of  the 
Holy  Spirit  in  the  heart.  Every 
thing  is  prepared  for  them  inas- 
much as  Christ  has  actually  died, 
and  the  redeeming  work  is  done, 
and  now  they  are  invited  as  to  a 
feast,  spread  and  waiting  on  the 
table.  Pardon  is  proclaimed.  The 
grace  is  free.  It  is  most  important 
for  sinners  to  understand  this :  "  Be- 
hold I  have  prepared  my  dinner." 
Let  them  see  what  God  has  done 
— and  how  the  benefits  are  all  wait- 
ing their  reception. 

5.  They  made  light  of  it.  There  are 
two  classes  of  despisers  noticed  here. 
These  first  treated  it  lightly  as  an  un- 
important thing.  So  many  men  do 
now.     Thcv  show  no  interest  in  its 


A.  D.  33.] 


CHAP'IER   XXII. 


2!i3 


farm,  and  another  to  his  mer- 
cl  andise  : 

6  And  the  remnant  took  his 
servants,  and  entreated e  them 
spitefully,  and  slew  them. 

7  But  when  the  king  heard 
thereof,  he  was  wroth  :  and  he 
sent  forth  his  armies,  and  de- 
stroyed f  those  murderers,  and 
burned  up  their  city. 

8  Then  suith  he  to  his  ser- 
vants,  The  wedding   is  ready, 

e  lTh.2.iJ.  /  Da.9.26.Lu.l9.27. 

most  solemn  warnings,  or  most  mo- 
mentous privileges.  They  care  more 
for  their  ■*  farms"and"  merchandizes" 
tnan  for  this. 

6.  Entreated  them  spitefully — treated 
them  severely.  This  was  true  of  the 
Jews  who  s'ew  the  prophets,  and 
"  stoned  them  that  were  sent  to  them." 
(See  Acts  4.  3 ;  5.  18 ;  8.  3 ;  also  Acts 
5.  40;   14.  5-1.),  17.  5;  21.  30  ;  23.  2.) 

IT  And  slew   them.      (Acts  7.  58; 

12.  2.  Comp.  Matt.  23.  34.)  And  it 
represents  a^so  the  conduct  of  many 
who  revile,  and  abuse,  and  perse- 
cute the  ministers  of  Christ  and  His 
messages. 

7.  Wroth —  angry.  The  sending 
forth  of  the  King's  armies,  here  ap- 
plies to  the  destruction  of  Jerusalem 
by  Roman  armies,  which  they  are 
<:hus  forewarned  should  come  to  pass. 
fSee  Isa.  10.  5;  13.  5.  Ezek.  16.  41. 
Jer.  25.  9.)  Those  who  thus  shame- 
fully abuse  the  servants  of  God  or 
tkeir  messages  may  expect  swift  de- 
struction.  1T  Their  city,    Jerusalem 

is  here  intended.  Matt.  23.  34,  35. 
Luke  13.  33,  34.  See  Acts  7.  39  ;  12. 
2.  3.  ••  Your  house  is  leil  unto  you 
desolate.'1  Chap.  23.  38. 

8.  Not  worthy.  The  unworthiness 
consisted  in  their  rejecting  the  provi- 
•ions,  as  the  worthiness  of  the  guests 
.ay  in  their  accepting  it.  This  indi- 
cates the  sentence  passed  upon  the 
despisers  and  neglecters  of  the  gos- 
pel, whether  Jews  or  Gentiles.  The 
jews  in  l  ejecting  the  message  proved 
that  they   were    not  worth}   ol  their 


but  they  which  were  bidden 
were  not  worthy.? 

9  Go  ye  therefore  into  the 
highways  ;  and  as  many  as  ye 
shall  find,  bid  to  the  marriage. 

10  So  those  servants  went  out 
into  the  highways,  and  gathered 
together  all,  h  as  many  as  they 
found,  both  bad  and  good  :  and 
the  wedding  was  furnished  with 
guests. 

11  And  when  the  king  came 

g  C.10.11,13.  Ac.13.46.  Re. 3.4;   22.14.     h  C.  13.47. 

high  privileges.  Seeing  ye  put  it  from 
you  and  judge  yourselves  unvorthy 
of  everlasting  lile — lo,  we  turn  to  the 
Gentiles  (Acts  13.  46). 

9.  Highways—  thorough  fares.  This 
word  is  translated  by  the  Wicklif 
version,  A.  D.  1380,  "  the  ends  of 
ways."  It  means  literally  the  out- 
lets of  streets  where  several  ways 
meet,  and  where  people  pour  out 
through  some  gate,  or  into  some 
open  square.  This  is  the  multi- 
tude. And  it  is  meant  here,  that 
the  gospel  is  now  made  universal 
in  its  call,  without  distinction  as 
before.  And  it  forewarns  the  Jews 
of  its  being  addressed  thencefortn 
to  the  Gentiles.  So  now,  the  gos- 
pel is  to  be  preached  to  all,  and 
all  are  invited  to  come.  So  Philip 
went  down  to  Samaria  (Acts  8.  5) — 
Peter  to  Cornelius — Paul  to  the  men 
of  Athens.  The  calling  of  the  Gen- 
tiles, by  occasion  of  the  Jews'  disobe- 
dience is  here  plainly  set  forth.  (See 
Rom.  11.) 

10.  Both  bad  and  good.  That  is,  in 
men's  estimate — for  the  gospel  takes 
in  all  classes,  on  one  common  plat- 
form—  merging  all  distinctions  in 
this,  of  accepting  or  rejecting  Christ 
and  His  provisions.     By  grace  alone 

are  we  called  and  saved. IT  (Muesli 

— partakers  of  the  feast.  That  these 
were  ■'•good  and  bad"  only  means  that 
they  were  of  all  characters,  some  bet- 
ter, some  worse.  None  ci  me  to 
Christ's  provisions  on  the  grcund  of 

I  their  goodness.     All  must  come  on 


224 


MATTHEW. 


[A.  D.  33. 


in  to  i  see  <he  guests,  he  saw 
there  a  man  which  had  not  on  a 
wedding )  garment : 

12  And  he  saith  unto  him, 
Friend,  how  earnest  thou  in 
hither,  not  having  a  wedding 
garment  ?  And  he  was  k  speech- 
less. 

i  Zep.l.I2.  J  Ps.45.14.  Is.61.10.  2Cor.5.3.  Ep.4. 
24.  Ru.16.15;    19.8.     k  Je.2.26. 

the  same  footing — and  whatever  their 
charactQr. 

11.  A  wedding  garment.  That  is, 
a  dress  provided  for  the  purpose.  This 
was  the  custom  of  Eastern  kings  on 
special  occahions.  Changes  of  rai- 
ment were  re«.  koned  as  an  article 
of  wealth  (Job  27.  16.  Isa.  3.  6.  James 
5.  2.  2  Kings  10.  22),  and  kings  made 
much  of  presenting  favourites  with  a 
dress  in  which  they  might  appear 
before  them.  (See  1  Sam.  18.  4.  2 
Kings  5.  5.  Dan.  5.  7.  Esth.  6.  8.) 
Not  to  wear  it  in  such  case  would 
be  the  most  pointed  contempt.  Sir 
John  Chardin  relates  an  instance 
where  such  a  refusal  cost  a  vizier 
his  life.  It  was  a  custom  calculated 
to  show  at  once  the  king's  liberality 
and  the  subject's  dependence  on  the 
king.  It  had  a  very  important  mean- 
ing in  this  connexion.  (See  Zechariah 
3.  4.)  Such  are  they  in  the  church, 
who  make  a  false  profession.  They 
who  come  to  the  gospel  feast  without 
Christ's  robe  of  righteousness  upon 
them,  and  are  not  clothed  with  humili- 
ty, are  represented  here.  No  matter 
wnat  be  our  professions,  or  stations 
in  the  church,  if  our  hearts  are 
not  changed,  if  our  lives  be  not 
Christian,  and  if  our  hope  be  m  \ 
in  Christ  alone.  This  figure  of  a 
dress  or  clothing,  runs  through  the 
whole  scripture.  We  are  bidden  to 
put  on  the  Lord  Jesus  Christ  (Rom. 
13.  14.  Gal.  3.  27),  to  put  off  the 
old  and  put  on  the  new  man  (Col.  3. 
iO.  Ephes.  4.  22),  to  put  on  the  whole 
armour  of  God  (Ephes.  6.  13-16.  1 
Thess.  5.  8).  Be  do;  ied  with  ht  milify. 
"Clothed  upon  with  our  house  which 
is  from  heaven."  By  faith  we  recog- 
nize a  righteousness  out  of  and  above 


13  Then  said  the  king  to  the 
servants,  Bind  him  hand  and 
foot,  and  take  him  >  away,  and 
cast  him  into  outer  darknest  :  ra 
there  shall  be  weeping  and 
onashino-  of  teeth. 

o  o 

14  For  n  many  are  called,  b':t 
few  are  chosen. 

/  Is. 52.1.  Re.21.27.  m  C.8.12.  n  C.7.14  ;  S».Mi 
Lu.  13.23,24. 

us,  wherewith  our  spirits  can  be 
clothed,  which  righteousness  is  in 
Christ,  who  is  "  the  Lord  our  Right- 
eousness." "  And  this  righteousness 
we  so  appropriate  by  faith  as  to  make 
it  ours,  so  that  it  becomes,  in  that  sin- 
gularly expressive  term  our  habit." 
—  Trench.  So,  in  heaven — "  white 
robes,"  "  like  a  bride  adorned  for  her 
husband."  The  term  here  for  wedding 
garment  seems  to  denote  rather  that 
of  the  bridegroom.  It  is  Christ's 
righteousness  that  is  put  on.  As  He 
is,  so  are  they  in  the  world.  Taver- 
nier  mentions  a  king  of  Persia  who 
was  so  pleased  by  the  conduct  of  a 
nazar  that  he  caused  himself  to  bp 
unrobed,  and  gave  his  own  habit  to 
the  nazar,  "  which  is  the  greatest  hon- 
our a  king  of  Persia  can  bestow  on  a 
subject."  p.  43. 

12.  How  earnest  thou,  &c.  Our  Lord 
is  represented  as  detecting  every  false 
professor.  We  may  learn  that  our 
true  character  is  known  to  Him,  and 
will  not  escape  His  judgment.  The 
man  was  speechless,  because  he  was 
clearly  without  excu&e — self -con- 
demned and  his  own  destroyer.  Nc 
man  can  offer  any  excuse  at  the  judg- 
ment-day. "  Every  mouth  shall  be 
stopped"  (Rom.  3.  19). H  Speech- 
less; literally,  muffled  or  gagged, 

13  Bind  him  hand,  and  foot.  Here 
the  punishment  is  denoted  that  shall 
come  upon  all,  Jew  and  Gentile,  who 
so  contemptuously  refuse  Christ's  sal- 
vation.    The  hypocrite's  hope   shall 

perish  (.Job  8.  13). IT  Outer  dark- 

nos.]*  exclusion  from  the  blissful  pres 
ence  of  God.  As  the  wedding  feast 
was  usually  at  night,  and  all  was 
bi  illiancy  withii  the  house,  so,  outside^ 
it  -vaa  the  deepest  contrast  of  dark 


A.D.  SB.] 


CHAPTER  XXII. 


15  T  Then  °  went  the  I  their  disciples,  with  the  Hero- 
Pharisees,  and  took  counsel  |  dians,  saying;  Master,  we  know 
how  they  might  entangle  him  in  I  that  thou  avf  true,  and  teachest 
his  talk.  the  way  of  (jrod  in  truth,  neither 

10  And  they  sent  out  unto  him  |  carest    thou   for  any  man  ;  for 

o  Mar.l2.l3,&c.  Lu  20.20,&c. 


ness.  f  See  note,  ch.8. 12). IT  Weep- 
ing and  gnashing  of  I  ecth  are  terms,  ex- 
pressive of  the  severest  rage,  agony, 
and  despair.  This  there  will  be.  A 
sense  of  the  sell-destruction  and  a 
memory  of  the  free  grace,  will  make 
this  eternal  as  the  mind  in  its  future 
estate.  The  previous  parables  had 
been  against  the  avowed  opposers ; 
this  is  directed  arther  against  the 
false  pretenders  —  tfc,ose  among  the 
actual  comers  to  the  feast,  who  have 
rejected  Christ,  the  only  way.  This 
is  a  second  sifting  and  separation. 
This  fulfils  John's  forewarning, 
"Whose  fan  is  in  his  hand,  and  he 
will  thoroughly  purge  his  floor;"  and 
the  sifting  by  the  fan  was  the  last 
process  of  purging.  See  note,  ch.  3. 
12. 

14.  Many  are  called.  This  verse  is 
the  general  application  given  to  the 
parable  by  our  Lord.  It  was  true  in 
respect  to  the  Jews,  since  the  great 
mass  of  them  that  were  addressed  with 
gospel  offers  did  not  and  would  not 
come,  and  hence  were  not  the  true  Is- 
rael (see  vs.  3).  This  is  also  true  of 
many  others  (see  vs.  11),  who  even 
enter  the  church,  and  are  not  truly  cf 
Christ's  chosen. 

Observe,  (1.)  Under  the  gospel, 
m«n  are  repeatedly  bidden  to  the 
feast  of  grace.  (2.)  All  things  are 
now  readv.  It  is  a  feast  which  is 
spread.  Sinners  are  invited  to  par- 
take what  Christ  has  freely  and  fully 
furnished.  The  gospel  is  glad  tidings. 
(3.)  Men  prefer  the  world  to  Christ 
and  heaven.  (4.)  Many  who  have 
had  fewer  calls  and  privileges  will  be 
saved,  while  those  most  favoured  with 
religious  opportunities  will  often  stand 
aloof  and  be  lost.  (5)  It  is  not  enough 
to  accept  the  message  formally.  Ev- 
ery man  must  have  on  the  wedding 
garment  of  Christ's  righteousness, 
«md  must  put  on  Christ.     None  can 


object  that  they  have  it  not.  It  is  free-, 
ly  furnished  them.  (G.)  The  church 
will  yet  be  sifted.  He  will  thorough- 
ly purge  His  floor.  False  professois 
have  a  fearful  doom,  as  well  as  open 
opposers.  The  King  will  soon  come  in 
to  see  (he  guests. 

§  118.  Insidious  Questions  op    the 
Pharisees.     Tribute  to  Cesar. 
Matt.       I      Mark.      I      Luke.      I     John. 

22.15-22  I  12.13-17  I  20.20-2G  I 

15.  Entangle  him,  or  ensnare  him 
in  talk.  The  term  is  properly  used 
of  ensnaring  birds,  leading  them  into 
a  trap  by  some  bait.  The  meaning 
is  that  they  planned  to  see  how  they 
might  draw  Him  into  some  conversa- 
tion that  would  work  His  ruin. 

16.  T/ie  Herodians.  The  old  ver- 
sions have  it "  the  servants  of  Herod.' 
They  were  doubtless  his  adherents, 
and  as  he  was  tetrarch  of  Galilee  un- 
der the  Romans,  Christ  was  at  once 
under  his  civil  jurisdiction  and  a  ri- 
val to  his  claims.  These,  therefore, 
were  brought  forward  to  entrap  Christ 
in  a  political  matter.  They  proposed 
a  question  which  would  be  likely  to 
involve  a  dispute  either  with  the  Phar- 
isees or  the  Herodians.  The  Phari- 
sees condemned  the  practice  of  paying 
tribute  to  a  foreign  power,  as  contrary 
to  the  laws  of  Moses  (Deut.  17.  15). 
But  the  Herodians  approved  it.  since 
Herod  held  his  office  under  the  Ro- 
mans. Therefore  if  Christ  declared 
it  unlawful,  He  would  be  complained 
of  as  undermining  the  authority  of 
Cesar.  If  He  declared  it  lawful.  He 
would  be  represented  as  a  foe  to  the 
Pharisees  and  Jewish  people.  We 
see  that  though  the  Pharisees  hated 
the  Herodians,  they  could  league  with 
them  to  overthrow  Christ. IT  Mas- 
ter, ire  know  that  thou  art  trite..  Luke 
mentions  more  particularly  (ck  20 
20)    that  these   were  "  sp'ves,    whicQ 


226 


MATTHEW. 


[? .  D.  3*4. 


thou  regardest  not   the  person 
of  men. 

17  Tell  us  therefore,  What 
thinkest  thou?  Is  it  lawful  to 
give  tribute  unto  Cesar,  or  not  ? 

18  But  Jesus  perceived  their 
wickedness,  and  said,  Why 
tempt  ye  me,  ye  hypocrites  ? 

19  Show  me  the  tribute-mon- 
ey. And  they  brought  unto  him 
a  !  penny. 

1  In  value,  7  pence  halfpenny. 


should  feign  themselves  just  men,  that 
they  might  take  k.3ld  of  His  words  so 
that  they  might  delivrer  Him  unto  the 
power  and  authority  of  the  governor." 
Of  course  they  had  no  such  exalted 
opinion  of  Christ  as  they  here  express, 
but  used  the  most  wicked  flattery,  in- 
tending to  deceive  Him.  They  there- 
fore praised  Him  for  an  independent 
course,  as  not  afraid  of  any  man,  ho- 
ping thus  tc  have  Him  speak  disre- 
spectfully of  the  king. If  Regardest 

not  the  person.  A  Hebrew  idiom. 
Liberally,  thou  lookest  not  upon  the  face. 

17.  Tribute.  A  tax  paid  by  the 
Jews  as  a  conquered  people   to  the 

Roman   government    or    Cesar. 

IT  Cesar  was  a  common  title  for  the 
Roman  emperors  at  this  time,  as  Pha- 
raoh was  for  the  Egyptian  kings. 
This  Cesar  was  Tiberius. 

18.  Their  wickedness.  It  was  their 
malice  and  hypocrisy.  Our  Lord 
perceived  it.  He  was  the  searcher  of 
hearts.  The  temptation  which  they 
used  was  an  artful  device  to  have 
Him  say  something  to  His  injury. 
It  was  no  temptation  in  the  sense  of 
an  inclination  of  His,  as  we  often  use 
the  word.  He  showed  His  knowledge 
t*f  their  artifice  by  calling  them  de- 
ceivers, pretenders,  hypocrites. 

19.  Tribute -money.  The  Roman 
coin  with  which  they  paid  their  tax. 

%  A  penny.     It  was  a  silver  coin, 

the  principal  money  at  the  time.  It 
was  formerly  of  8j  pence  value,  after 
ward  7J  pence,  say  about  14  cents  of 
ours.     See  note,  ch.  20.  2. 

20.  linage  and  superscription.    Lit- 


20  And  he  yaith  unto  them, 
Whose  is  this  image  and  '  super- 
scription 1 

21  They  say  unto  him,  Ce- 
sar's. Then  saith  he  unto  them, 
Render  p  therefore  unto  Cesar 
the  things  which  are  Cesar's, 
and  unto  God  i  the  things  that 
are  God's. 

22  When  they  had  heard  these 
ivords,    they    marvelled,      and 

1  Or,  inscription,  p  c.  17.25,27-  Ro.  13.7.  q  Mai. 
1.6-8;  3.8-10. 


erally,  epigraph.  In  the  time  of  our 
Lord  it  bore  the  image  and  titles  of 
the  emperor,  as  common  Spanish  or 
English  coin  at  this  day,  though  foi- 
merly  it  was  impressed  with  the  sym- 
bols of  the  republic.  The  inscription 
was  Kairap  Avyovcr.  lovdaiai  eakoiKViaf. 


21.  Render  therefore.  The  general 
rule  prescribed  here  is  to  give  every 
one  his  due,  or  what  belongs  to  him. 
Their  coin,  having  Cesar's  impress 
on  it,  showed  that  they  were  in  his 
dominions  and  under  his  government. 
Their  ordinary  currency  acknow- 
ledged him  as  their  civil  ruler,  and 
they  should  pay  to  him  a  rightful 
obedience  as  such.  This  was  aimed 
at  the  Pharisees,  who  resisted  the 
Roman  authority.  At  the  same  time 
God  had  His  claims,  and  they  were 
bound  to  render  to  Him  His  due.  Fie 
came  not  to  settle  their  political  dis- 
putes, nor  to  interfere  with  the  civil 
affairs  of  the  country,  ncr  would  He 
be  embroiled  in  such  questions. 
Their  duties  to  God  did  not  absolve 
them  from  duties  to  the  state  (R  >m. 
13.  1),  nor  were  their  civil  duties 
to  release  them  from  religious  ob- 
ligations. This  was  aimed  at  the 
Herodians.  and  all  at  both. 


A.  D.  33.J 


CHAPTER  XXII. 


22? 


left  him,  and  went  their   way. 

23  T  The  r  same  day  came  to 
him  the  Sadducees,  which  s  say 
that  there  is  no  resurrection, 
and  asked  him, 

24  Saying,  Master,  Moses 
said,  If1  a  man  die,  having  no 
children,  his  brother  shall  marry 
his  wife,  and  raise  up  seed  unto 
his  brother. 

25  Now  there  were  with  us 
seven   brethren :  and   the   first, 


r  Mar.l2.l8,&c.  Lu.20.27,&c.     s  Ac.23.8.    t  Be. 
5.5.  Ru.1.11. 


22.  They  marvelled.  They  were 
taken  by  surprise  at  such  an  answer, 
which  so  utterly  defeated  their  de- 
sign against  Him.  Luke  says  thy 
•marvelled  at  His  answer,  and  held  their 
peace. 

Observe,  (1.)  It  is  a  favourite  de- 
vice of  upposers,  to  bring  the  religion 
of  Christ  into  conflict  with  the  state, 
hoping  to  harm  the  cause.  But  the 
position  of  Christ  is  plain  :  that 
Christians  are  to  be  good  citizens — 
and  they  arc — and  that  properly  un- 
derstood, the  church  and  the  state  may 
have  their  respective  dues  without 
their  union,  or  their  opposition.  But 
Christ  is  head  of  the  church,  and 
head  over  all  things  to  the  church. 
(2.)  We  are  to  be  subject  to  civil 
rulers— the  powers  that  be  are  or- 
dained of  God.  But  "  the  things  that 
are  Cesar's"  do  not  include  an  in- 
fringement on  "  the  things  that  are 
God's."  (3.)  All  malicious  opposers 
of  Christ's  cause  will  be  fearfully 
silenced  and  shamed. 

§119.    Insidious     question    of   the 
Sadducees.  —  The     Resurrection. 
Third  d.iy  of  the  week. 
Matt        I       Mark.      I       T,uke.      I   John. 

22. 23-33  I  12. 18-27  I  20. 27-40  I 

23.  The  Sadducees.  This  was  an- 
other attempt  to  entangle  Him  in 
conversation  by  another  party,  whose 
doctrine  was  known  to  be  a  denial  of 

e  resurrection  of  the  body,  and  of 


when  he  had  married  a  wife, 
deceased,  and,  having  no  issue, 
left  his  wife  unto  his  brother 

26  Likewise  the  second  also, 
and  the  third,  unto  the  x  seventh. 

27  And  last  of  all  the  woman 
died  also. 

28  Therefore,  in  the  resurrec- 
tion, whose  wife  shall  she  be  of 
the  seven  1  for  they  all  had  her. 

29  Jesus  answered  and  said 
unto  them,  Ye  do  err,  not a 
knowing  the  Scriptures,  nor  the 
power  of  God. 

l  Seven,    u  Jno.20.9. 


the  soul's  immortality.  They  pro- 
posed to  Him  a  difficulty  that "*ou!d 
grow  out  of  their  law,  if  "the  relations 
which  it  prescribed  were  to  be  extend- 
ed beyond  the  grave.  It  was  the  case 
of  a  woman  having  seven  husbands, 
all  brothers  of  each  other,  according 
to  a  Mosaic  provision  in  special 
circumstances,  by  which  a  woman 
might  marry  a  husband's  brother,  and 
several  brethren  might  come  by  the 
law  to  have  successively  the  same 
woman  to  wife.  The  question  was, 
who  should  claim  her,  of  these  seven, 
in  the  future  world  1  They  conceiv- 
ed this  an  insuperable  objection  to 
the  doctrine  of  a  future  state.  Dcut. 
25.5. 

29.  Ye  do  err.  The  difficulty  was 
not  in  the  case  proposed,  but  in  their 
mistake  of  the  future  estate  and  its 
relations.  They  were  ignorant  of  the 
scriptures  which  plainly  enough  in 
the  Old  Testament,  taught  the  resur- 
rection (see  vs.  32).  also  (Dan.  12.  2. 
Isa.  26.  19  Job.  19.  25-27):  and  they 
knew  not  he  power  of  God,  which 
men  overlojk  when  they  say  that  the 
bodv  cannot  be  raised. — "  Thou  fool  n 
(1  Cor.  15.  36),  why  should  we  reason 
that  a  thing  cannot  be  done  by  God 
Himself,  because  we  have  never 
seen  it  done,  and  because  we  can- 
not conceive  it  possible  to  be  done? 
Why  bind  God  to  laws  of  n  at  ire, 
when  nature's  laws  are  only  His 
ordinarj'  modes  of  action,  which  He 


228 


MATTHEW. 


[A.  D.  33. 


30  For  in  the  resurrection  they 
neither  marry  nor  are  given  in 
marriage,  but  are  as  the  angels  v 
of  God  in  heaven. 

31  But  as  touching  the  resur- 
rection of  the  dead,  have  ye  not 
read  that  which  was  spoken 
unto  you  by  God,  saying, 

32  I  w  am  the  God  of  Abraham, 
and  the  Gcud  of  Isaac,  and   the 

V  c.13.10.  Uno.3.2.     W  Ex.3.6,15,16.  He. 11. 16 

chooses  for  the  present  to  adopt  1 
His  word  is  above  all  the  teachings 
of  nature,  wherever  the  authorities 
may  seem  to  us  to  conflict. 

30.  In  the  resurrection.  In  that 
future  estate,  about  which  they  were 
so  puzzled,  there  are  none  of  these 
temporal  and  temporary  arrange- 
ments; but  they  are  as  the  angels 
of  God,  or,  as  Luke  says,  equal  to 
the  angels;  that  is.  in  like  circum- 
stances, as  concerns  these  points. 
They  are  above  these  mere  tempo- 
ral and  temporary  conditions,  not  dy- 
ing any  more  (as  Luke  adds),  but 
fixed  in  a   superior  state. 

31,32.  As  touching  the  resurrection. 
Our  Lord  appeals  here  to  a  passage 
from  their  scriptures  with  which  they 
ought  to  have  been  familiar,  and 
which  they  were  bound  to  credit 
as  spoken  unto  them  by  God.  It 
was  tbund  in  Exod.  3.  6,  15.  It  was 
in  the  conversation  of  Jehovah  and 
Moses  at  the  burning  bush  (see 
Mark  and  Luke).  This  was  a 
common  title  which  Jehovah  as- 
sumed to  Himself,  and  which  the 
ancient  saints  accorded  to  Him. 
Hundreds  of  years  after  the  death 
of  Abraham,  Isaac,  and  Jacob,  God 
is  found  claiming  to  be  their  God. 
and  this  shows  that  then  they  must 
have  been  living,  for  He  is  not  the 
God  of  the  dead.  This  proved  a  fu- 
ture existence  which  the  Sadducees 
denied,  and  which  was  the  great 
point.  They  said  there  was  no  re- 
surrection, neither  angel,  nor  spirit. 
Acts  23.  8.  But  a  future  personal 
existence,  where  Abraham  is  Abra- 
ham  *tilL    in  vol  res    a    resurrection 


God  tif  Ja<;ob.  God  is  not  the 
God  of  the  dead,  but  of  the  liv- 
ing. 

33  And  when  the  multitude, 
heard  this,  they  were  astonished 
x  at  his  doctrine. 

34  "[[  But  when  the  Pharisees 
had  heard  that  he  had  put  the 

X  c.7.28.  Mar.  12. 17 


of  the  body,  though  that  body  may 
have  gone  through  important  chan- 
ges, as  it  does  on  earth,  while  it  con- 
tinues essentially  and  personally  the 
same. 

Observe,  (l.)They  whe  understand 
the  scriptures  will  find  the  resurrec- 
tion of  the  body  sufficiently  taught  in 
the  Old  Testament.  So  many  pas- 
sages, as  this  that  is  quoted,  teach  it 
plainly  by  implication.  (2.)  They  who 
know  trie  power  of  God,  will  not  think 
it  a  thing  incredible  that  God  should 
raise  the  dead.  He  brought  Adam 
into  life  full  grown — out  of  the  dust — 
and  Eve  out  of  a  rib — and  Lazarus 
out  of  the  sepulchre — and  brought 
Moses  and  Elias — one  of  whom  was 
buried  in  an  unknown  place,  and  the 
other  translated  without  death — both 
in  their  bodies  to  the  transfiguration. 
(3.)  The  scripture  is  the  authority 
and  God's  power  the  warrant,  for  this 
belief.  (4.)  How  glorious  shall  be 
the  resurrection  estate  of  believers  I 
Who  can  conceive  it?  No  longer 
these  fleshly  and  dying  relations,  but 
as  the  angels — pure  and  celestial,  our 
relations  shall  be  higher  and  more 
extensive.  "  We  shall  sit  down  with 
Abraham,  and  Isaac,  and  Jacob."  "  II 
doth  not  yet  appear  what  we  shall  be.'" 

()  120.  A  Lawyer    questions  Jesus. 

The  two  great  Commandments.— « 

Third  day  of  the  week. 

Matt.  I  Mark.  I  Luke.  I  John. 
22  34-10   '12.28-34   I  ' 

'  34.  When  the  Pharisees  heard.  It 
.seems  to  have  been  the  great  object 
of  these  rival  parties  only  to  entrap 
Ghris* ;   and  the  Pharisees 'would  hav« 


A.  D.  33. 


CHAPTER  XXII. 


!*29 


Sadducees  to  silence,  they  were 
gathered  together. 
'  35  Then  y  one  of  them,  which 
was  a  lawyer,  asked  him  a  ques- 
tion, tempting  him,  and  saying, 

36  Master,  which  is  the  great 
commandment  in  the  law  ? 

37  Jesus  said  unto  him,  Thou 
1  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all 

V  Lu.l0,25,&c     Z  De.6.5;  10.12. 


Deen  glad  if  the  Sadducees  had  suc- 
ceeded in  so  doing.  But  now  that 
they  had  failed,  some  new  device 
must  be  raised, 

35.  A  lawyer.  That  is,  one  of  the 
scribes  (see  Mark),  whose  business  it 
was  to  expound  and  write  the  laws. 

36.  The  great  commandment  in  the 
lavs.  That  is,  the  most  important 
commandment  in  the  Mosaic  law. 
Mark  has  it,  u  Which  is  the  first 
commandment  of  all  1"  This  ques- 
tion was  put  to  Him  to  get  an  opin- 
ion on  a  disputed  point,  so  that  He 
might  come  into  collision  with  one 
or  the  other  party.  The  Jews  divided 
the  commandments  of  their  law  into 
greater  and  lesser  (see  ch.  5.  19 ;  "  one 
of  these  least  commandments  "),  but 
they  were  not  agreed  in  the  particu- 
lars. Some  contended  for  the  law  of 
circumcision  ;  others  for  that  of  sacri- 
fice ;  others  for  that  of  phylacteries. 

37.  Jesus  said  unto  him.  This  re- 
ply was  not  what  the  scribe  had  de- 
sired, but  from  particulars  it  as- 
cended to  the  general  and  compre- 
hensive spirit  of  obedience.  Supreme 
love  to  God,  which  is  at  the  basis  of 
all  the  commandments,  was  given  as 
the  chief  requirement.  Heart,  soul, 
mind  and  strength,  all  of  each,  and 
all  together,  is  the  entire  obedience 
required  (Deut.  6.  5.     Levit.  19.  18). 

39.  The  second.  Our  Lord  adds 
the  second  commandment,  which  is 
equally  broa '  and  comprehensive. 
These  two  agree  with  the  t  vo  tables 
of  the  moral  law.  The  first  'our  com- 
mandments of  the  decalogue  have  re- 
spect to  our  duties  toward  God.  The 
laut  six  con.mands  respect  our  duties 
20 


thy  soul,  and  with  all  thy  mind„ 

38  This  is  the  first  and  great 
commandment. 

39  And  the  second  is  like  unto 
it, a  Thou  shalt  love  thy  neigh- 
bour as  thyself. 

40  On  these  two  command- 
ments b  hang  all  the  law  and  the 
prophets. 

41    T   While    the 

a  Le.19.18.    6  Ro.13.9.  Ja.2.8. 

toward  fellow-men.  This  last  table 
is  here  given  in  a  summary,  and  is 
called  the  second  commandment. 

40.  On  these  two.  These  are  repre- 
senied  as  the  grand  fundamental  prin- 
ciples on  which  all  the  law  and  all 
religion  depend.  Duties  to  fellow- 
men  are  not  enough  without  duties  to 
God,  and  these  latter  are  essential  to 
the  termer. *T  Hang — that  is,  de- 
pend. Mark  adds,  that  the  scribe 
owned  this  as  truth,  and  that  upon 
this,  Christ  declared  that  he  was  "?wt 
far -from  the kingdom  of  heaven  " — near- 
ly understanding  and  embracing  the 
gospel  doctrine.  This  whole  conver- 
sation (vss.  15-40)  had  quite  con- 
founded all  parties  that  came  against 
Him.  And  none  of  them,  after  that, 
durst  ask  Him  any  questions.  (See 
Mark  and  Luke.) 

Observe,  (1.)  Many  raise  ques- 
tions about  specific  points  of  duty, 
and  give  them  a  prominence  beyond 
the  great  question  of  love  to  God — 
neglecting  thus  the  gospel,  and  the 
gospel  plan  of  salvation.  (2.)  Love 
to  God  and  to  man  are  kindred  pre- 
cepts of  the  same  law — nor  can  we 
properly  and  fully  love  our  neighbour, 
without  first  of  all,  and  above  all. 
loving  God.  They  who  boast  a  re- 
ligion of  social  piety,  and  reject  Christ, 
and  have  no  supreme  regard  to  God's 
will,  do  not  understand  the  command- 
ments. 

§  121.  How  is  Christ  the  Son  of 
David  1 — Third  day  of  the  week. — 
Jerusalem. 
Matt.        I     Mark.       '.      Luke.       '  Join* 

2-2.41-46  112  36  37  120.41-44  . 


230 


MATTHEW. 


A.  D.  33. 


Pharisees  were  gathered  togeth- 
er, Jesus  asked  them, 

42  Saying,  Whatc  think  ye  of 
Christ  ?  whosfi  son  is  he  ?  They 
say  unto  him,  The  Son  of  David, 

43  He  saith  unto  them,  How 
then  doth  David  in  spirit  call 
him  i  Lord,  saying, 

44  The  Lord  said  unto  my 
Loi  d,  Sit  thou  on  my  right  hand, 
till  I  make  thine  enemies  thy 
footstool. 


C  Mar.l2.35,&C.  Lu.20.41,&C. 
34,35.  He. 1.13  ;   10.12,13. 


d  Ps.UO.l.  Ac.2. 


42.  What  think  ye  of  Christ?  Our 
Lord  now  in  turn  (while  He  was  yet 
teaching  in  the  temple — Mark)  puts 
a  question  to  them,  which  should 
show  their  ignorance  of  the  scriptures, 
and  of  the  Christ  whom  they  professed 
to  look  for.  The  difficulty  which  this 
question  involved,  had  reference  to 
the  two  natures  of  Christ  in  one  per- 
son ;  and  because  they  could  not  un- 
derstand how  He  could  be  God  and 
man  at  the  same  time,  they  rejected 
Jesus  of  Nazareth,  who  was  the  son 
of  David  (Matt.  1.  1).  and  also  Da- 
vid's Lord,  as  the  co-equal  Son  of 
God.  David  "in  spirit" — that  is, 
by  inspiration  of  the  Holy  Ghost — 
calls  Him  "  Lord  "  (Ps.  110.  1). 

45.  How  is  He  his  Son?  This  is 
substantially  the  difficulty  which  So- 
ciniansfind  in  the  doctrine  of  Christ's 
divinity.  They  ask  how  Christ  can 
be  equal  with  God,  and  be  the  Son  of 
God,  at  the  same  time  1  Yet  their 
own  scripture  plainly  asserts  that  He 
is  both,  just  as  it  asserts  that  He  was 
David's  Son  and  Lord.  And  where 
the  scripture  testimony  is  acknow- 
ledged, as  it  was  by  the  Jews,  the  re- 
sult must  be  the  same  as  in  their 
case — "  No  man  was  able  to  answer 
Him  a  word,"  &c.  (vs.  46.)  Mark 
adds,  beautifully,  "  The  common  peo- 
ple heard  Him  gladly." 

Observe,  (1.)  From  these  repeated 
triumphs  over  His  most  cunning  ene- 
mies, we  infer  Christ's  Divinity.  He 
was  beyond  the  power  of  His  most 
sitter  and  venomous    assailants    to 


45  If  David  then  call  him 
Lord,  how  is  he  his  son  ? 

46  And  e  no  man  was  able  to 
answer  him  a  word  ;  neither  f 
durst  any  man,  from  that  dLy 
forth,  ask  him  any  more  ques- 
tions. 

CHAPTER   XXIII. 

THEN  spake  Jesus  to  the  mul- 
titude, and  to  his  disciples, 
2  Saying,    The  a   scribes   and 
the  Pharisees  sit  in  Moses'  seat : 

e  Lu.14.66.   /  Mar.  12.34.  Lu.20.40.    a  Mal.2.7. 

overthrow  Him  in  doctrine,  or  en- 
snare Him  in  conversation.  He 
could  read  their  hearts,  and  so  He 
could  well  adapt  His  replies  to  their 
inquiries,  so  as  to  foil  them  in  their 
base  attempts.  (2.)  The  scripture  is 
full  of  authority  for  the  doctrine  of 
Christ's  Divinity — and  on  this  ground 
it  must  irrefragably  stand.  They 
who  deny  it,  must  be  silenced  from 
the  plain  word  of  God.  (3.)  "Common 
people"  receive  this  doctrine  with  joy, 
while  disputers  of  this  world  reject  it. 
Hath  not  God  made  foolish  the  wis- 
dom of  this  world?  "  Thou  hast  hid 
these  things  from  the  wise  and  pru- 
dent, and  hast  revealed  them  unto 
babes." 

CHAPTER  XXIII. 
§  122.   Warnings    against  the    evil 

example     of    the     scribes    and 

Pharisees.  —  Third     day    of  the 

week.     Jerusalem. 

Matt.       ,     Mark.     .       Luke.       .     John. 
23.  1-12   1 12.38,39 1  20.  45,  46  J 

1.  Then  spake  Jesus.  Our  Lord  now 
takes  occasion  to  expose  those  who 
had  laboured  to  entangle  Him.  He 
had  utterly  foiled  them  in  their  at- 
tempts, and  overthrown  them  in  His 
questions,  and  now  He  would  expose 
their  real  character  and  standing. 
Mark  has  it,  "  Beware  of  the  Scribes.' 
Luke  has  an  instructive  clause,  in- 
troductory, "  Then  in  (he  audience 
of  ill  the  people,  He  said  unto  His 
disciples,"  &c. 

2.  Sit  in  M>ses'  seat.  As  Moses  waa 


A.  P  33/] 


CHAPTER  XXI II. 


231 


3  All  therefore,  whatsoever 
they  bid  you  observe,  that  ob- 
serve and  do  :  but  do  not  ye  af- 
ter their  works  :  for  b  they  say, 
and  do  not. 

4  For  they  bind  heavy  bur- 
dens, c  and  grievous  to  be  borne, 
and  lay  them  on  men's  shoul- 
ders ;  but  they  themselves  will 

b  Ro.2.2l-23.    C  Ac.  15. 10. 

Ihe  law-giver,  so  these  were  the  pub- 
lic expounders  of  the  law.  In  this 
sense  they  sat  in  His  seat,  or  chair, 
as  teachers.  This  alludes  to  the  fact 
that  the  Je  <vish  Doctors  sat  when  they 
taught. 

3.  All  therefore.  On  account  cf  their 
holding  this  place  as  authorized  teach- 
ers of  the  Mosaic  law.  they  were  to 
be  respected.  But  as  it  was  express- 
ly on  account  of  this  relation  in  which 
they  stood  to  Moses  and  his  seat,  that 
ihey  were  to  be  followed,  it  must  be 
only  so  far  as  their  teachings  were 
consistent  with  Moses'  law.  Their 
works  were  to  be  avoided,  for  they 
practised  inconsistently  with  their  in- 
structions. 

4.  They  bind  heavy  burdens.  As 
the  loads  were  packed  on  beasts 
of  burden,  so  they  imposed  the 
heaviest  requisitions  of  the  ritual, 
with  all  their  grievous  additions. 
This  was  the  yoke  upon  the  neck, 
which  neither  their  fathers  nor  they 
were  able  to  bear  (Acts  15.  10) 
They  were  intolerant  and  exacting. 
Those  rites,  however  numerous  and 
costly,   they   loved  to  enforce    upon 

others,  but  would  not  touch  for 
themselves  "  -with  one  of  their  fin- 
gers " — that  is,  in  the  least.  They 
would  not  carry  "  the  burdens,  no 
not  even  touch  them."  They  sought 
mdulgence  and  applause  rather. 

5.  All  their  works,  <&c.  They  loved 
the  praise  of  men  more  than  the 
praise  of  God.  They  practised  not 
eelf-denial,  but  self-exaltation.  Some 
ct   then  self-sullicient   practises    are 

here    mentioned. V    They    make 

biocd  iheii  phylacteries.     These   were 


not  move  them  with  one  of 
their  fingers. 

5  But  d  all  their  works  they 
do  for  to  be  seen  of  men  :  they 
make  broad  their  phylacteries  * 
and  enlarge  the  borders  of  their 
garments, 

0  And  f  love  the  uppermost 
rooms   at  feasts,  and  the  chief 


d  c.6.1- 
43.&C. 


e  Nu.15.33.   /Mar.l2.38,&c.  Lu.l 


scraps  of  parchment  containing  cer- 
tain passages  from  the  law,  which 
they  rolled  up  in  a  leathern  case,  and 
bound  by  leather  thongs  to  the  hand 
and  forehead — according  to  the  letter 
of  that  direction  in  Deut.  6.  8;  11. 
18.  The  passages  so  carried  about 
the  person  were,  Exod.  13.  1-10, 
11-16.  Deut.  6.  4-9;  11.  13-21. 
These  parchments  they  made  broad- 
er than  common,  in  order  to  seem 
more  religious  than  others.  (See  cut.) 


IT   Borders     of    their     garments 

These  were  fringes  on  the  edges  ol 
their  garments,  called  the  hem,  (ch  " 
9.  20,)  which  ttiey  were  command- 
ed to  have,  as  a  distinction  from 
other  nations,  and  as  a  menorial 
of  God's  statutes,  and  which  He  al- 
so wore  (ch.  14.  36.  Num.  15.  32-41). 
These  people  made  them  wider 
than  ouVrs,  to  seem  extra  reli- 
gious   (ch.   5.  40;  9.  26). 

6.  Uppermost  rooms.  Rather  the 
uppermost  places.  The  Jews.reclincd 
af   table    instead    of   sitting   as   w« 


232 


MATTHEW. 


[A.  D.  3* 


Beats     in     the     synagogues, 

7  And  greetings  k  the  mar- 
kets, and  to  be  called  d  men, 
Rabbi,  Rabbi. 

8  But  =  be  not  ye  called  Rab- 
bi, for  one  is  your  Master,  even 
Christ ;  and  all  ye  are  brethren. 

9  And  call  no  man  your  Fa- 
ther upon  the  earth :  for  one  is 

g  Ja.3.l. 


do.  The  table  was  composed  of 
three  parts — forming  two  sides  and 
an  end.  The  couches  were  ranged 
along  the  three  sides — and  the  up- 
permost room  or  place,  was  that 
at  the  head  of  the  table — looking 
down  the  two  sides.  It  was  the 
place  of  the  most  honoured  guest. 
John  reclined  on  Christ's  bosom. 
{See  cut.)  T\  The  chief  seats  in  the 


your  h  Father,  which  is  in  heav- 
en. 

10  Neither  be  ye  called  mas- 
ters :  for  one  is  your  Master, 
even  Christ. 

11  But  i  he  that  is  greatest 
among  you,  shall  be  your  ser- 
vant. 

12  And  )  whosoever  shall  ex- 

k  C.6.9.     i  c.20.26,27.    j  Pr.  15.33.  Ja.4.6. 

synagogues.  In  the  Jewish  syna- 
gogues there  was  a  class  of  offi- 
cers- called  Elders,  whose  seats 
were  conspicuous  near  the  minister, 
under  the  pulpit  and  fronting  the 
people.  These  seats  they  loved, 
as   bringing  them   into  notice. 

7.  Greetings,  &c.  The  markets 
were  public  places  where  a  large 
concourse  usually  met  for   business, 


and  hert-  ^lso,  they  loved  show  and 
distinction  and  appiause.  They  were 
fond  of    being    saluted   and   greeted 

there     by    the    crowd. tf  Rabbi. 

This  was  a  title  of  honour  given 
to  the  doctors  of  the  law  in  the 
time  of  Christ,  equivalent  to  our 
doctor  and  master,  combining  the 
sense  of  both.  They  loved  to  be 
saluted  by  men  as  their  superiors. 
It  is  from  a  word  meaning  great. 

8.  Be  not  yc.  Such  fondness  for 
titles  was  forbidden  by  our  Lord. 
It  showed  a  wrong  heart.  The 
custom  made  invidious  distinctions 
and  fostered  pride,  and  was  unfit 
among  the  apostles,  as  He  had  pre- 
viously shown,  when  they  asked  who 
should  be  the  greatest.  And  there  was 
this  broad  reason  against  it,  that  Christ 
claimed  to  be  their  Master,  and  nc 
other  should  be  owned  as  such. 


9.    Call  no  man  your  Father,  &c 


Neither  treat  others  so,  nor  demand 
so  to  be  treated.  They  who  own  a 
religious  head  on  earth  as  infalli- 
ble and  supreme,  violate  this  pre 
cept.  So  the  Papists  own  the  Pope  as 
their  papa  or  father,  and  they  call  other 
religious  dignitaries  by  this  title. 
They  who  make  ranks  in  the  clergy, 
who  are  set  to  be  equal, foster  this  spirit. 
11,  I2.v  But  he  thai  is  greatest,  &c. 
The  highest  honour  in  ^the  church 
is  not  superiority  of  station,  but  of 
service.  Humility  is  the  most  excel- 
lent distinction  of  the  truly  great 
and  good.  Only  they  who  are  hum- 
ble shall  be  exalted,  and  they  who 
seel;  earthly  exaltation,  whose  hearts 
are  proud  and  presumptuous,  shall 
be  abased.  The  spirit  of  amlitioua 
rivalr"  and  proud  self-seeking  is  re- 
Duked, 


A.  D.  33. 


CHAPTER  XXUI. 


%& 


alt  himself,  dhall  be  abased  ; 
and  he  that  shall  humble  him- 
self, shall  be  exalted. 

13  T  But  wo  unto  you,  scribes 
and  Pharisees,  hypocrites  !  for 
ye  shut  up  the  kingdom  of 
heaven  against  men  :  for  ye 
neither  go  in  yourselves,  neither 
suffer  ye  them  chat  are  entering 
to  go  in. 

14  Wo  unto  you,  scribes  and 
Pharisees,    hypocrites  I  for   ye 


§  123.    Woes    against   thb    Scribes 
and  Pharisees.  Lamentation  over 
Jerusalem. — Third     day    of    the 
week. 
Matt.         !     Mark.        I  Luke.        I  John. 

23.13-39   I    12.  40     I   20.  47  I 

13.  Wo  unto  you.  Our  Lord  now 
puts  forth  the  severest  denunciations 
against  those  who  had  so  attacked 
Him,  and  of  whom  He  had  just 
warned  the  people.  They  were 
guilty  of  shutting  up  the  kingdom 
of  heaven.  All  their  influence  was 
turned  against  the  gospel,  so  as  to 
prevent  the  multitude  from  receiving 
it.  They  professed  to  be  guardians 
of  the  church,  and  tins  had  been  their 
office.  But  they  abused  it  to  exclude 
men  from  this  salvation.  Holding 
the  keys  in  this  sense,  they  locked 
the  door  and  kept  men  from  entering. 
They  persecuted  the  true  Messiah, 
and  they  taught  for  doctrines  the 
commandments  of  men. 

14.  Devour  widows'  houses.  Cruelty, 
avarice,  and  hypocrisy,  are  here 
charged  upon  them.  Such  was  their 
greedy  avarice,  that  they  even  swal- 
'owed  up  the  '  houses'  (or  property) 
of  widows,  as  they  went  about  seek- 
in?  whose  estates  they  could  devour. 
They  often  took  advantage  of  the  un- 
protected, and  perverted  their  office 
as  ecclesiastics   and    lawyers,  to  get 

possession  of  their  property U  For 

a  pretence — for  a  disguise  In  Luke, 
we  read  '•'■for  a  show"  bin  the  same 
Greek  word.   With  all  this,  thev  pre- 

10* 


devour  widows  houses,  i  and 
for  a  pretence  make  long  prayer ; 
therefore  ye  shall  rective  the 
greater  damnation. 

15  Wo  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye 
compass  sea  and  land  to  make 
one  proselyte  ;  and  when  he  is 
made,  ye  make  him  twofold 
more  the  child  i  of  hell  than 
yourselves. 

16  Woe  unto  you,  ye  blind  "» 

k  2Ti.3.6.  Tit.  1.11.  I  Jno.8.44.  Ac.  13. 10.  Ep.2.3. 
m  c.15.14. 

tended  the  greatest  piety,  so  they 
made  long  prayer  (see  ch.  fi.  5), 
"  standing  in  the  synagogues  and  in 
the  corners  of  the  streets."  and  con- 
tinuing several  hours  in  these  showy 
devotions.  For  this  hypocrisy,  doing 
the  most  despicable  deeds  under  the 
show  of  piety,  they  should  be  the  more 
severely  punished  in  the  future 
world. 

15.  Ye  compass  sea  and  land — or 
traverse.  This  is  a  proverbial  phrase, 
expressing  the-  most  extensive  and 
assiduous  efforts.  They  would  leave 
no  stone  unturned,  and  would  spare 
no  pains  to  make  one  proselyte — that 
is,  to  convert  one  man  to  their  reli- 
gion, more  or  less  fully. IT Two-fold 

more.  The  result  was,  that  those 
whom  they  so  won  over  to  the  Jewish 
rites,  were  made  twice  as  bad  as  them- 
selves.  IT  A  child  of  hell,  is  a  He- 
brew mode  of  speech,  to  denote  one 
who  belongs  to  hell — the  offspring 
and  heir  of  perdition.  So  in  Sam.  20. 
31,  marg.,  "  Son  of  death"— devoted 
to  death.  And  it  was  notorious  that 
their  adherents  became  more  awfully 
wicked  than  themselves — doubly  sc. 
The  proselytes  were  called  "  the  scabs 
of  Israel,  as  hindering  the  coming  ol 
the  Messiah,  being  ignorant  of  the 
law  and  bringing  in  revenge."  Their 
zeal  for  proselyting  was  proverbial 
among  the  heathen.  The  Latin  poel 
Horace  .-peaks  of  it. 

1G,  17.  Ye  blind  guides.  Here  they 
are  denour  :ed  for  their  mischie  rooa 


234 


MA'l  THEW. 


[A    b  33 


guides,  waich  say,  Whosoever 
shall  swear  by  the  temple,  it  is 
nothing;  but  whosoever  shall 
swear  by  the  gold  of  the  temple, 
he  is  a  debt'.', 

17  Ye  foo-s. n  and  blind  !  for 
whether  is  greater,  the  gold,  or 
the  temple  that  sanctifieth  the 
gold  I 

18  And,  whosoever  shall  swear 
by  the  altar,  it  is  nothing  ;  but 
whosoever  sweareth  by  the  gift 
that  is  upon  it,  he  is  *  guilty. 

19  Ye   fools    and   blind !    for 

n  Ps.94.8.    1  Or,  debtor,  or,  bound. 


doctrines  in  the  community — calcu- 
lated to  lead  men  sadly  astray.  As 
to  the  obligation  of  oaths,  they  were 
wont  to  swear  by  a  variety  of  objects 
most  foolishly.  They  made  the  most 
arbitrary  distinctions,  calculated  to 
confound  all  such  obligations.  To 
swear  by  the  temple,  was  to  take  an 
oath  by  the  temple  that  what  was  said 
or  promised  was  truth.  The  lolly  of 
it  was,  that  it  was  no  t£st  of  sincerity, 
and  that  it  confounded  a  building  with 
God  Himself,  who  alone  could  search 
the  heart.  If  one  sware  by  the  temple, 
it  was  nothing,  that  is,  of  no  account 
— having  no  force  in  their  esteem. 
But  if  he  sware  by  the  gold  of  the 
temple,  his  oath  was  solemnly  bind- 
ing. Whereas  no  reason  could  be 
given  why  there  should  be  more  force 
in  one  oath  than  in  the  other ;  and  if 
either  was  greater,  it  was  the  temple 
greater  than  the  gold :  for  all  the 
golden  vessels  and  furniture  had  their 
sanctitv  frcm  the  temple  itself.  (See 
ch.  5  33,  &c.) 

18,  19.  Shall  swear  by  the  altar. 
The  altar  of  burnl-offenn^s  (2  Chron. 
4.  1).  This,  men  could  swear  by, 
without  the  oath  having  any  force ; 
but  if  they  sware  by  the  gift  upon  the 
altar,  they  were  "guilt;/,"  that  is,  liable 
to  condemnation,,  for  breaking  the  oath. 
This  is  the  force  of  the  words  "  guilt" 
and  "guilty"  in  the  old  English.  Tnis 
figiu e  sho  ws  an  altar,  thought  b"  many 


whether  is  greater,  the  gift,  oi 
the  altar  that  sanctifieth  °  the 
gift? 

20  Whoso  therefore  shall 
swear  by  the  altar,  sweareth  by 
it,  and  by  all  things  thereon. 

21  And  whoso  shall  swear  by 
the  temple,  sweareth  by  it,  and 
by  him  p  that  dwelleth  therein. 

22  And  he  that  shall  swear  by 
heaven,  sweareth  by  the  throne 
<J  of  Gud,  and  by  him  that  sitteth 
thereon.* 

23  Wo  unto  you,  scribes  and 

0  Ex.89  37;  30.29.  p  2Ch.6.2.  Ps.26.8.  q  Ps.11.4. 
Is.66.1.  c.5.34. 


to  be  the  form  of  that  in  the  temple. 
The  horns  of  the  altar  are  seen  here. 


20,  21.  Wlioso  therefore.  Here  the 
true  doctrine  is  laid  clown  in  regard 
to  the  solemnity  and  sanctity  of  oaths. 
The  Jews  had  many  foolish  oaths 
that  they  regarded  as  having  no  force. 
But  they  are  here  declared  to  be  sol- 
emn and  awful  appeals  to  Jehovah, 
though  they  did  not  so  regard  them. 
(See  ch.  5.  34,  &c.)  Hence  (as  in 
the  5th  chap.)  they  were  shown  that 
this  was  profane  jesting,  for  God  was 
concerned  in  it  all.  Hence  it  was  the 
subject  of  profanity  that  was  here 
treated  of,  for  it  prevailed  extensively 
among  the  Jews.  The  sit.  of  profane 
swearing  consists  in  using  lightly 
terms  of  the  greatest  solemnly — wLex; 


A.  D.  33.] 


CHAPTER  XXIII. 


235 


Pharisees,  hypocrites  !  for  r  ye 
pay  tithe  of  mint,  and  anise,  l 
and  cummin,  and  have  omitted 
the  weightier  matters  s  of  the 
law,  judgment,  mercy,  and  faith : 
these  ought  ye  to  have  done, 
and  not  to  leave  the  other  un- 
done. 
24   Ye   blind    guides  !    which 

rLu.ll.42.  1  Dill,  s  lSa.15.22.  Je.22.15,16.  Ho. 
S.6.  .Mi. 6.8.  c.9.13. 

ther  God's  names,  titles,  attributes, 
words,  works,  or  any  thing  relating 
to  His  worship.  It  is  a  frivolous 
trifling  with  holy  things. 

23.  Ye  pay  tithe.  A  tithe  means  a 
tenth  part.  The  Jews  were  required 
strictly  to  pay  a  tenth  of  all  their 
yearly  produce  of  corn,  cattle,  &c,  to 
the  Levites,  and  after  that,  a  second 
tenth  or  tithe  to  the  sanctuary  service, 
and  then,  a  third  tenth,  that  is,  of  the 
remainder,  to  the  poor  widows,  the  fa- 
therless, &c.  There  seems  to  have 
been  no  law  for  a  tithe  of  herbs;  but 
in  this  the  Pharisees  would  show  an 
extra  devotion.  They  paid  tithe, 
even  to  the  merest  herbs,  and  were 
exact  to  the  very  smallest  items. 
(Numb.  18.  20-24.  Deut.  14.  22-29.) 
These  herbs,  here  mentioned,  are  from 
the  garden  and  of  little  value,  except 
for  odour  or  flavour.  They  represen  t 
here,  the  minor  matters  in  which  the 
Pharisees  were  so  strict.  It  was  not 
condemned.  They  did  right  to  pay 
tithes  to  the  utmost.  But,  with  all 
this  attention  to  smallest  matters,  they 
neglected  things  of  more  importance 

— their  social  ami.  religious  duties. 

IT  Judgment — or  justice,  for  they  were 

great   extortioners,    and    unjust. 

f  Mercy— tor  they  were  unfeeling  and 
cruel.— — IT  Faith — for  thev  were  the 
grossest  unbelievers,  and  had  not 
piety  towards  God;  and  so  also 
they  were  unfaithful.  These  things 
were  their  first  duty,  while  the  others 
should  have  been  done  also. 

24.  Blind  guides.  The  allusion 
may  here  be  to  some  of  the  more  os- 
.eniatious  of  the  sec  t,  who  wore  ban- 
iages  on  their  eyer  in  public,  as  not 


strain  at  a  gnat,  and  swallow  a 
camel. 

25  Wo  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  «  ye 
make  clean  the  outside  of  the 
cup  and  of  the  platter,  but  with- 
in they  are  full  of  extortion  and 
excess. 

26  Thou      blind     Pharisee  T 

;  Mar.7.4,&c. 

looking  on  iniquity,  Jest  they  should 
be  defiled.  They  claimed  to  be  lead- 
ers in  morals,  and  undertook  to  be 
instructors  of  the  people.  But  Christ 
shows  their  utter  incapacity  for  this, 
and  the  mischief  they  must  do  in  such 
a  work.  They  lacked  the  very  qual- 
ity    Avhich    a    guide    should     have. 

Hence  they  must  lead  into  evil. ■ 

IT  "  Which  strain  at  a  gnat."  The 
word  means  filter.  This  is  a  prover- 
bial expression.  The  term  refers  to 
the  straining  of  wine,  or  water,  to  get  it 
pure.  (See  Amos  6.  6.)  Their  con- 
duct is  representedby  this  :  straining 
their  drink  to  avoid  swallowing  a 
gnat,  and  yet  swallowing — gulping 
down — a  camel ; — particular  about 
little  sins,  but  careless  about  great 
ones — seeing  motes,  but  overlooking 
beams — affecting  the  greatest  dread  oi 
trivial  improprieties,  but  committing 
the  grossest  crimes.  This  was  the 
spirit  that  could  see  the  mote  in  an- 
other's eye,  and  think  nothing  of  the 
beam  in  its  own.  The  old  versions 
read  it,  "  Strain  out  a  gnat"  and 
"  Strain  a  gnat."  This,  "  Strain  at  a 
gnat"  maybe  understood  in  the  same 
sense — straining  over  and  over  to  get 
out  the  last  gnat  in  the  wine.  The 
Jews  had  a  proverb  of  swalloioing  an 
elephant,  analogous  to  this. 

25,  26.  These  verses  are  properly 
connected  with  ihe  24th,  as  explain- 
ing it,  and  showing  the  danger  o; 
their  guidance.  They  were  careful 
of  outside  ceremonies,  but  at  hear* 
(within),  they  were  full  of  extortion 
and  excess.  The  washing  of  pots 
and  cups,  and  other  such  things  they 
did   (Mark  7.  9)  careful  ar>out  ex- 


£50 


MATTHEW. 


[A.  D.  33, 


cleanse  first  that  which  is  within 
the  cup  and  platter,  that  the  out- 
side of  them  may  be  clean  also. 
27  Wo  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye 
are  like  unto  u  whited  sepul- 
chres, which  indeed  appear 
beautiful  outward,  but  are  with- 

U  Lu.  11.44.  Ac.23.3. 

ternal  niceties,  bat  careless  about  the 
heart.  Even  their  cups  and  platters, 
which  they  would  so  ceremoniously 
wash,  were  filled  with  the   fruits   of 

extortion    and  with    all  excess. 

IT  Cleanse  first.  They  are  here  ex- 
horted to  pay  first  attention  to  the 
things  vMkin  their  cup  and  platter. 
How  ridiculous  for  one  to  be  careless 
of  what  was  within  his  dish,  and 
only  to  see  that  it  have  a  clean  out- 
side. 

27,  28.  Still  further  warning  the 
people  against  the  deceits  of  their 
wicked  teachers,  our  Lord  here  fur- 
ther likens  them  to  whited  sepul- 
chres. The  Jews  were  accustomed 
yearly,  on  the  15th  day  of  Adar,  to 
whiten  the  vaults  or  tombs  which 
they  had  built.  This  was  the  season 
for  it,  just  before  live  Passover,  and  the 
fresh  white  paint  would  now  be  con- 
spicuous on  the  adjoining  hills  and 


in  full  of  dead  me.i's  bones,  and 
of  all  uncleanness. 

28  Even  so  ye  also  outwardly 
appear  righteous  unto  men,  but 
within  ye  are  full  of  hypocrisy 
and  iniquity. 

29  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  because 


valleys.  This  gave  them  a  bright, 
beautiful  appearance,  and  was  a 
token  of  their  attention  and  respect. 
It  also  served  to  keep  them  visible  to 
passers  by,  that  they  might  not  touch 
them  and  be  polluted.    (See  Numb. 

19.16.    Luke  11.  44.) IT  Bcautifu, 

outward  (wpaioi).  The  Jews  paid 
great  respect  to  burial.  The  more 
opulent  had  ornamented  tombs,  anc 
the  women  visited  them,  especially  a 
few  days  after  the  burial,  to  strew 
flowers,  or  to  weep.  So  the  sisters  of 
Lazarus  (John  11.31).  (See  cut,  from 
Kilto.)  So  the  Pharisees  kept  up  their 
own  appearance  by  mere  whitewash, 
while  at  heart,  they  were  full  of  rotten- 
ness and  corruption.  Outwardly  they 
seemed  righteous  unto  men,  but  to 
God  they  were  known  to  be  full  of 
hypocrisy  and  iniquity.  This  is  the 
character  of  all  hypocrites. 

29.  Ye  build  the  tombs  of  the  prophets. 
Another  deception  which  they  prac- 
tised was  this  of  affecting  the  great- 
est respect  tor  the  deceased  prophets 
This  would  make  them  seem  to  the 
Jews  to  be  zealously  devoted  to  their 
religion.  They  showed  the  greatest 
zeal  in  preserving  their  memory  and 
honour,  by  erecting  tombs  of  stone  sa- 
cred to  their  names. -V  And  garnish 

— that  is,  decorate,  adorn.  By  adding 
various  ornaments  to  the  sepulchres 
of  eminent  saints,  they  affected  a 
great  reverence  and  love  for  the  piety 
of  such.  Josephiu  tells  us  ol  the 
splendid  manner  iu  which  Herod  re- 
paired David's  sepulchre,  mentioned 
Acts  2.  29. 

30.  A  n  d  say.  They  fui  ther  pretend- 
ed by  these  an  1  other  acts,  and  in 
their  language,  mat  they  abhorred 
the  crime  of  those  who  killed  the  yru- 


A.  D.  33.] 


CHAPTER  XXIII. 


237 


ye  build  the  tombs  of  the  pro- 
phets, and  garnish  the  sepul- 
chres of  the  righteous, 

30  And  say.  If  we  had  been  in 
the  days  of  our  fathers,  we 
would  not  have  been  partakers 
with  them  in  the  blood  of  the 
prophets. 

31  Wherefore  ye  be  witnesses 
unto  yourselves,  that  ye  are  the 
children  of  them  which  killed  v 
the  prophets. 


V  Ac.7.52.  lTh.2.15. 


phets :  and  all  this  was  a  mere  hol- 
low parade — a  rain  pretence  of  hypo- 
crites. People  often  talk  against  other 
sinners,  while  they  are  just  as  bad 
themselves:  "Thou  that  judgest, 
doest  the  same  things." 

31.  Ye  be  witnesses  unto  yourselves. 
Their  own  consciences  and  con- 
duct told  them  that  they  were  the 
genuine  offspring  of  those  who  mur- 
dered the  prophets — that  they  were 
like  them,  as  children  are  like  their 
parents,  and  not  only  naturally  des- 
cended from  them,  but  really  of  the 
same  sort.  So  their  persecutions  of 
the  apostles  would  soon  prove. 

32.  Fill  ye  up  then.  This  is  as 
much  as  to  say,  Go  on,  then,  as  you 
are  going,  and  you  will  only  do  as 
your  wicked  fathers  have  done,  and 
will  fill  up  their  measure  of  iniquity 
— that  is,  in  other  words,  will  com- 
plete the  iniquity  which  they  have 
begun.  There  is  an  air  of  irony  in 
the  language.  Yet  it  is  spoken  with 
the  force  of  a  judicial  abandonment, 
as  if,  at  length  ordering  them  to  do, 
what  it  was  so  certain  they  would  do; 
like  the  language  in  Isaiah  6. 9,  10 
(quoted  in  Matt.  13.  14,  15 — see  note), 
where  the  prophet's  word  to  that  peo- 
ple was  to  be,  "  Hear  ye,  indeed,  but 
understand  not,"  and  the  prophet  is 
commanded,  '•  Make  the  heart  of  this 
people  fat."  (See  Alexander  on  the 
passage  in  Isaiah.)     Comp.  Acts  7.57. 

33.  Ye  serpents.  This  further  ex- 
presses their  specioushypocrisy.  "The 
eld  serpp.nl,"   is   a   sciiptural   name] 


32  Fill  *  ye  up  then  the  meas- 
ure of  yom  fathers. 

33  Ye  serpents,  ye  generation* 
of  vipers  !  how  can  ye  escape 
the  damnation  of  hell  ? 

34  Wherefore,  behold,  I  send 
unto  you  prophets,  and  wise 
men,  and  scribes :  and  some 
of  them  ye  shall  kill  *  and  cruci- 
fy ;  and  some  of  them  shall  ye 
scourge  z  in  your  synagogues, 


to  Ge.l5.is.  lTh.2.ls.   arc.3.7.    yAc.7.59.   z  Ac. 
5.10.   2Cor.ll. 24,23. 


for  the  devil,  who  is  also  called  "  the 

father   of    lies." IF    Generation  oj 

vipers.  This  alludes  again  to  their 
being  the  true  children  of  those  who 
murdered  the  prophets,  and  like  them 
in  heart — and  so  they  are  called  a 
family  or  brood  of  vipers,  instead  ot 
being  such  a  generation  as  they 
claimed.  As  the  serpent  expressed 
their  wicked  deceitfulness,  so  the 
viper  expressed  their  mischievous, 
poisonous  power.  They  were  plainly 
rushing  to  destruction,  and  in  the 
strongest  terms,  Christ  charges  thein 
that  eternal  damnation  was  most  sure 
to  be  their  lot.  He  who  knew  the 
end  from  the  beginning  could  predic 
the  result. 

34.  Wherefore,  behold  —  According 
ly,  Pie  now  shows  how  their  perse- 
verance in  iniquity  like  this,  should 
even  now  go  on  and  bring  them  to 
such  a  fearful  end.  Luke  speaks  ot 
this,  as  a  previous  prediction.  "  Be- 
hold the  wisdom  of  God  hath  said." 
The  gospel  teachers  should  go  among 
them — that  is,  the  apostles,  and  others 
— and  they  should  treat  them  as  crueJ* 
ly  as  their  fathers  had  treated  their 
prophets.  The  Jews  called  their  doe 
tors  by  these  names,  prophets,  wist 
wen  and  scribes;  and  Christ  so  calta 
His  gospel  teachers  who  might  to 
supersede  them.  These  things  were 
fulfilled  after  Christ's  death.  Stephen 
was  stoned  (Acts  7.  50) ;  James  was 
killed  with  a  sword  (Acts  12.  1,  2\ 
see  Acts  5.  40.  Acts  22.  19-24.  2 Co/. 
11.  24y  25  j  and  persecution  was-  re* 


238 


MATTHEW. 


tA  D.  33 


and   peitecute  them  from  citya 
to  city. 

35  That b  upon  you  may  come 
all  the  righteous  blood  shed 
upon  the  earth,  from  the  blood 
of  righteous  Abel  c  unto  the 
blood  of  Zacharias  d  son  of  Bar- 
achias,  whom  ye  slew  between 
the  temple  and  the  altar. 

36  V-erily  I  say  unto  you,  All 
these  things  shall  come  upon 
this  generation. 

a  He. 11.37.  *  Re.18.24.  c  Ge.4.3.  d  2Ch.24. 
20,21. 


alized  by  all  the  gospel  teachers — as 
Peter  (Acts  12.  3),  and  the  brethren 
(Acts  14.  2).  Paul  and  Barnabas 
were  persecuted  from  city  to  city. 

35.  That  upon  you.  This  was  the 
result  to  which  all  their  wicked  con- 
duct should  tend.  They  should  fill 
up  their  cup,  or  measure  of  iniquity, 
until  the.  nation  should  suffer  at  length 
the  punishment  due  for  all  this  con- 
tinued sin.  As  they  had  always  been 
bent  on  slaying  the  righteous,  so,  the 
blood  of  righteous  Abel,  though  he 
was  not  slain  by  them  (Gen.  4.  8),  is 
laid  to  their  charge.  Their  spirit 
was  just  such  as  would  have  slain 
him  also.     This  is  a  striking  contrast 

with   their   pretence   in  vs.  30. IT 

Zacharias — or  Zechariah.  This  is 
another  case  of  ancient  date,  recorded 
in  2  Chron.  24.  20,  21.  The  object  is 
to  show  that,  as  the  nation  had  per- 
sisted in  like  cruelties,  they  were  to 
be  fairly  held  accountable'  for  those 
long  ago  perpetrated  by  their  fathers. 
This  Zacharias  was  stoned  in  The 
porch  of  the  temple,  in  sight  of  every 
thing  sacred,  which  their  fury  would 
not  allow  them  to  regard.  He  is 
mentioned  as  the  son  of  Jehoiada ; 
bA    it    was    customary   among    the 

Jews  to  have  two  names. TT  Whom 

ye  slew — that  is,  the  Jewish  people.  Be- 
tween the  temple,  or  sanctuary,  and 
the  altar — i.  e.,  of  burnt-offerings. 

36.  Upon  this  generation.  This  re- 
fers to  the  coming  destruction  of 
Jerusalem,  which  was  prophesied  as 
io  ci/me  upon  the  city  for  the  sins  of 


37  O  e  Jerusalem,  Jerusalem 
thou  that  killest  the  prophets, 
and  stonest  them  which  are  sent 
unto  thee,  how  often  would  I 
have  gathered  f  thy  children  to- 
gether, as  a  hen  gathereth  her 
chickens  under  her  wings,  and 
ye  would  not ! 

38  Behold,  your  house  is  left 
unto  3rou  desolate. s 

39  Foi    I   say   unto  you,   Ye 
shall  r.ot  see  me  henceforth,  tiiJ 

e  Lu.  13.34. /De.32. 11,12.  Ps.91.4.    g  Zec.11.6. 


the  nation.  It  occurred  in  about  forty 
years  after  this  time,  and  would  come 
upon  many  then  living.  See  Ma-tt. 
27.  25. 

37.  O  Jerusalem.  The  holy  city  of 
the  Jews  is  here  taken  for  the  nation — 
and  this  served  to  set  forth  more 
strongly  the  shocking  case — that  God's 
chosen  city  should  have  become  used 
to  such  crime  and  blood,  as  killing 

theproDhets. $  That  killest.    This 

is  a  present  participle,  and  has  a 
special  force  expressing  constant  prac- 
tice. The  case  of  Isaiah,  Jeremiah 
and  others,  is  here  referred  to.  '  They 
were  stoned,  they  were  sawn  asun- 
der," (<*ee  Heb.  11). IT  Hon  often! 

Our  Lord  here  declares  that  )  le  had 
cherished  toward  them  the  m<  st  ten- 
der affection,  and  would  ofte  i  have 
taken  ihem  under  His  protect)  >n  and 
care,  as  His  children. IT  1  vy  chil- 
dren. The  population  of  a  '*ity  or 
country  are  spoken  of  in  Scripture  as 
the  children  of  that  place.  T)  is  dec- 
.aration  of  our  Lord,  shows  t  >  whal 
a  pitch  of  obduracy  and  impie'y  thej 
had  attained  (Isa.  65.  2).  Th*.y  had 
refused  His  fondest  love  (see  Deut, 
J2.  11.   Isa.  31.  5.  Psalm  17.  8). 

38.  Your  house — especially  the  tem- 
ple, and  generally,  including  all  Uvea 
estate.  The  temple  was  desolate,  be- 
cause God  now  forsook  it  in  righteous 
judgment,  and  it  would  pass  into  the 
hands  of  their  Roman  in'/aders  and 
be  destroyed,  according  to  the  predic- 
tions of  the  next  chapter. 

39.  For  I  say.     Their  destruction 


A.  D.  33.J 


CHAPTER  XXIV. 


239 


ye  shall  say,  a  Blessed  is  he  that 

cometh  in  the  name  of  the  Lord. 

CHAPTER   XXIV. 

AND a   Jesus    went    out,  and 
departed  from  the  temple  ; 
and  his   disciples  came  to  him 

h  Ps.ll?.26.  c.21.9.    a  Mar.I3.1.  Lu.21.5. 

should  be  certain,  because  He  should 
depart  from  them  io  just  judgment — 
and  they  should  yet  see  the  day  when 
they  v.  ould  hail  a  Deliverer — the  Mes- 
siah from  God. IT  Blessed.     This 

they  sung  daily  in  their  Psalm  (118. 
26),  and  their  nation  would  yet  call  lor 
Him  as  their  Messiah,  befcre  He 
should  come  again.  This  is  prophetic 
of  their  restoration,  and  presents  their 
obdurate  unbelief  under  this  striking 
aspect  as  a  thing  yet  to  be  bitterly 
repudiated   by   themselves. IT    He 

§  124.  The'  Widow's  Mite.— Third  day 
of  the  week. — Jerusalem. 

§  125.  Certain  Greeks  desire  to  see  Jesus. 
Same  day. 

§  126.  Reflections  upon  the  Unbelief  of 
the  Jews.  Same  day. 

CHAPTER  XXIV. 
ty  127.  Jesus  on  taking  leave  op 
tee  Temple  foretells  it3  de- 
struction.— Third  day  of  the  week. 
Jerusalem.  Mount  of  Olives. 
Matt.  I  Mark.  I  Luke.  1  John. 
24.  1-14    I  13.  1-13   I  21.  5-19  I 

1.  And  Jesus  went  out.  This  depar- 
tuer  from  the  temple,  expressed  in  im- 
mediate action,  what  should  more  ful- 
ly and  fearfully  come  to  pass.  He 
had  "  come  to  His  temple,''7  as  ihe  pro- 
phet had  said,  and  now  He  was  about 
to  leave  it  to  destruction.  He  was 
passing  now  out  of  the  city  to  the 
Mount  of  Olives.  This  temnle  was 
of  most  costly  and  solid  structure. 
The  several  buildings  included  courts, 
towers,  walls,  porches,  &c.  Mark 
speaks  ot  the  stones  as  being  pointed 
at  by  the  disciples.  Luke  also  speaks 
of  their  calling  attention  to  the  mas- 
sive and  magnificentmaterials.  Some 
cf  these  stones  were  forty  cubits  long, 
fcix    wide,   and    five   high — or    about 


for  to  shew  him  the  buildings 
of  the  temple. 

2  And  Jesus  said  unto  them, 
See  ye  not  all  these  things?  Ver- 
ily I  say  unto  you,  There  l  shall 
not  be  left  here  one  stone  upon 

b  lKi.9.7.  Je.26. 18.  Lu.  19.44. 

that  cometh.  "  He  that  should  come," 
as  John's  disciples  termed  the  Mes- 
siah. It  was  a  title  by  which  the 
predicted  Messenger  of  the  Covenant 
was  known.     See  Mai.  3.  1. 

Observe  (1.)  The  sins  of  religious 
teachers  are  most  odious  before  God. 
(2.)  Ostentatious  hypocrisy  is  abomi- 
nable in  God's  sight,  and  shall  be 
visited  with  terrible  woes,  here  anc* 
hereafter.  "  Behold  the  goodness  anc1 
severity  of  God"  (Rom.  11.  22). 

John. 


Matt. 

Mark. 
12.41-44 

Luke. 
21.   1-4 

•  •   •   •    i 

12.20-36 


12.37-50 


sixty  feet  in   length,   about   nine  in 
height,    &c.     Some   such  enormous 


blocks  are  thought  to  have  remained 
in  the  north-east  wall  toward  Olivet, 
since  Solomon's  time.  They  regard- 
ed this  building  as  beyond  possible 
destruction.  And  it  was  the  boast 
and  glory  of  the  Jewish  nation. 

2.  Verily  I  say  unto  you.  He  now 
takes  occasion  to  foretell  the  utter  ruin 
of  the  temple,  buildings,  &c.  The 
massive  structure  should  be  levellec 
with  the  ground.  This  was  literally 
fulfilled  to  such  an  incredible  extent. 
The  Roman  conqueror  Vitus,  sought 
to  spare  the  temple,  but  the  Jews 
would  not  come  to  terms.  He  even 
gave  orders  to  extinguish  the  flames. 
And  after  its  fall,  the  foundations 
were  actually  p'oughed  up,  in  search 
of  the  treasure  fhat  so  abounded  in 
the  furniture  and  vessels.  See  Jose- 
phus — Alexander's  Evidences.  It  is 
estimated  that  in  the  erection  of  the 
first  temple  (Solomon's),  183,000  men 
were  employed  seven  years — 48.000 
tonsofyold  and  silver  used,  compu- 
ted at  $35,520,000,  besides  immense 
quantities  of  brass,  iron  and  came. 


«40 


MATTHEW. 


[A.  P.  33. 


hiiother,  that  shall  not  be  thrown 
down. 

3  *l\  And  as  he  sat  upon  the 
mount  of  Olives,  the  disciples 
came  unto  him  privately,  say- 
ing, Tell  us,  when  shall  these 
things  be  ?  And  what  shall  be 
the  sign  of  thy  coming,  and  of 
the  end  of  the  world  ?c 

4  And  Jesus  answered  and  said 
unto  them,  Take  d  heed  that  no 
man  deceive  you. 

5  For  many  shall  come  in  my 
•  name,    saying,   I   am    Christ ; 

C  lTh.5.1,&C      d  Col.2.8.  2Th.2  3.      t  Je.14.14. 


3.  The  Mount  of  Olives — is  one 
of  "  the  mountains  round  about  Jeru- 
salem." It  overlooked  the  city,  and 
was  about  G25  paces  east.  Between 
iay  the  valley  of  Jehcehaphat — the 
brook  Cedron — and  the  garden  of 
Gethsemane.  Mark  mentions  Peter, 
James,  John,  and  Andrew,  as  in- 
quiring of  Christ.  They  went  to 
Him  privately  as  Nicodemus  did, 
because  they  were  amazed,  and  in 
the  dark,  and  full  of  secret  mis- 
givings ant  doubts  which  they  would 
have  Him.  relieve.  They  asked  of 
the  signs  of  His  coming  and  of  the 
end  of  the  world,  because  they  had 
always  believed  that  the  temple  would 
stand  till  the  world  should  end.  His 
cominar  nere  refers  to  the  last  verse 
of  the  last  chapter,  where  He  had 
hinted  of  such  an  event.  The  answer 
is  such  as  applies  both  to  the  destruc- 
tion of  Jerusalem  and  to  the  end  of 
the  world. 

4,  5.  Take  heed,  &c.  Beware  of 
deceivers.  Many  should  come  in 
His  name — that  is,  claiming  to  be 
Christ,  and  bearing  His  name.  As 
the  Messiah  was  generally  looked 
for  at  that  time,  and  as  Jesus  was 
disbelieved  by  the  Jews,  many  de- 
ceivers would  naturally  claim  to  be 
the  true  Messiah.  Josephus  tells  us 
that  this  was  actually  the  case, 
and  that  many  went  after  them  and 
ibl lowed  their  false   teachings.     See 


and     shall     deceive     many. 

6  And  ye  shall  heat  of  war?,  f 
and  rumours  of  wars  see  that 
ye  be  not  troubled  :  for  all  these 
things  must  come  to  pass,  but 
the  end  is  not  yet. 

7  For  %  nation  shall  rise  against 
nation,  and  kingdom  against 
kingdom :  and  there  shall  be 
famines,  and  pestilences,  ana 
earthquakes,  in  divers  places. 

8  All  these  are  the  beginning 
of  sorrows. 

9  Then   h  shall    they    deliver 

/Da.ch.ll.    g  Hag.2.21,22.      h  Lu.21.12. 


Alexander's  Evidences. IT  In  my 

name.  Not  by  my  authority,  but 
claiming  it. 

6-8.  ^Wars,  &c.  The  world  was 
now  at  peace,  therefore  this  marked 
change  in  affairs  should  be  a  sign. 
And  though  wars  and  commotions, 
were  not  peculiar  to  any  age  or  dime, 
yet  men  should  remark  these  things 
as  precursors  of  the  end.  They  were 
mentioned  here,  rather  to  show  that 
such  commotions  must  be  met  first — 
that  these  were  not  the  end — that  the 
disciples  must  not  be  soon  shaken  in 
mind,  nor  troubled  at  such  agitations 
as  though  the  end  had  come(2Thess. 
2.  2).  But  they  must  prepare  for  the 
rest  and  worst,  that  should  follow. 
Wars  and  rumors  (or  reports)  of  wars 
abounded  throughout  the  Roman  em- 
pire, prior  to  the  destruction  of  Jeru- 
salem.    (See  Josephus  and  Tacitus.) 

| IT  The  end  is  not  yet.  Luke  has  it. 

"is  not  by  and  by"  that  i>,  not  im- 
mediately, as  the  phrase  meant. 

7.  Families  and  pes/ /tenses.  The 
terms  and  things  are  often  connect- 
ed. Comp.  Acts  11.  28.  In  Gk^, 
and  Rome,  and  Palestine,  there  were 
famines  prior  to  the  end. TT  Earth- 
quakes. Pompeii  was  nearly  destroy- 
ed by  an  earthquake,  and  severai 
cities  are  mentioned  in  Asia  Minor 
as  being  overthrown — also  in  Greece 
Earthquakes  presaged  t  ir.es  of  dis- 
tress. (See  Joel  3.  16  :  2.  10. 


i    P 


-    - 


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A.  D  S3  J 


CHAPTER  XXI V. 


211 


you  up  to  be  afflicted,  and  shall 
kill  i  you  :  and  ye  shall  be  hated 
of  all  nations  for  my  name's 
sake. 

10  And  then  shall  many  be  j 
offended,  and  shall  betray  one 
another,  and  shall  hate  one  an- 
other. 

i  Jno.16.2.    Ac.7.59.     j  C.  13.21. 


8.  Sorrows.  This  term  signifies 
the  pangs  of  childbirth,  to  which  se- 
vere afflictions  and  judgments  are 
frequently  compared  in  the  scriptures 
— also  in  other  writers. 

9.  Then.  Luke  has  it,  "  before 
these  things."  The  persecutions  of 
the  Christians  commenced  shortly 
after  Christ's  ascension,  and  continu- 
ed   after   the   city's   destruction. 

fl  Deliver  you  up,  &c,  i.  e.  to  the  au- 
thorities. 'Mark  has  it,  "to  councils" 

or  i  he  Sanhedrim. Si  To  be  afflicted, 

literally  to  tribulation,  to  be  tried  and 
punished — "  and  ye  shall  be  beaten  in 
the  synagogues,  and  ye  shall  be 
brought  before  rulers  and  kings  for 
my  sake,"  &c. ;  and  all  this  shall  be 
for  a  testimony  in  behalf  of  the  gos- 
pel and  against  the  persecutors 
(Mark  13.  9).  These  things  hap- 
pened after  our  Lord's  resurrection, 
and  are  recorded  in  the  Acts  of  the 
Apostles.  Peter  and  John  suffered 
imprisonment  (Acts  4.  3).  So  did 
Paul  and  Silas  (Acts  16.  24),  and 
they  were  beaten  (16.  23).  James 
was  killed  by  Herod  (Acts  12.  2). 
Peter  was  put  to  death  in  the  persecu- 
tion under  Nero,  before  the  destruc- 
tion of  Jerusalem,  as  Christ  forewarn- 
ed (John  21.  18).  Jt  was  also  con- 
sidered a  crime  to  be  a  Christian,  and 
adherence  to  Christ  was  a  sufficient 
cause  for  persecution  to  death. 

10.  Shall  be  offended.  Many  shall 
be  turned  away  from  this  religion, 
because  of  its  trials,  and  many  who 
had  professed  to  follow  Christ  should 

fall  away  and  desert  His  cause. 

V  Betray  one  another.  Tacitus  states 
that  in  Nero's  persecution,  several 
were  seized  at  first  who  confessed,  and 
Iv   'h'ur  information  a  multitude  ol   I 

21 


11  And  k  many  false  piophets 
shall  rise?  and  shall  deceive  i 
many. 

12  And  because  iniquity  shall 
abound,  the  love  of  many  shall 
wax  ■  cold. 

13  But"  he  that  shall  endure 


k  2Pe.2.l.  Uno.4.3. 
n  Re. 2. 10. 


I  lTi.4.1.     m   Rc.3.15,1'5. 


others  were  convicted  and  slain. 
Such  shall  be  the  bitterness  and  seve- 
rity that  shall  prevail.  Many,  to  save 
themselves,  will  prove  treacherous  to 
their  fellow-professors — not  only  de- 
serting them,  but  handing  them  over 
to  their  persecutors.  Luke  says  "  that 
this  shall  be  done  by  parents  and 
brethren,  and  kinsfolk  and  friends.' 
And  the  hatred  against  Christians 
would  be  such  as  to  destroy  all  natu- 
ral affection.  Phygellus  and  Hermo- 
genes  forsook  Paul  (2  Tim.  1.  15). 
Qymeneus  and  Philetus  were  apos- 
tates (2  Tim.  2.  17,  18). 

11.  Many  false  prophets.  Of  such 
also.  Joseph  us  is  found  to  testify. 
Many  such  appeared  during  the  siege, 
predicting  help  from  God,  to  embolden 
the  Jews,  and  make  them  obstinate. 

12.  And  because  iniquity.  A  cau- 
tion to  the  disciples.  This  is  men- 
tioned in  this  way  to  show  that  those 
times  of  persecution  should  be  calcu- 
lated to  overthrow  the  faith  of  some, 
and,  if  possible,  destroy  the  love  ana 
trust  of  the  very  elect.  The  general 
prevalence  of  iniquity  (literally  law- 
lessness,) would  be  such  as  to  discoun- 
tenance Christianity,  and  it  would 
have  a  fearful  effect  upon  the  love  of 
many,  which  would  wax  (or  growl 
cold  on  this  account.  So  the  fear  of 
persecution  and  of  desertion  ly 
friends,  would  cool  the  ardor  of  Chris- 
tians. 

13.  He  that  shall  endure,  &c.  No 
Christian  professor  could  expect  sal- 
vation unless  he  endured  to  the  end. 
Luke  adds  encouragements  and  exhor- 
tations. "  There  shall  not  an  hair  of 
your  head  perish.  In  your  patience 
possess  ye  your  souls."  This  how- 
ever is  a  principle  of  universal  appli- 


M2 


MATTHEW. 


{A.  D.  TO 


unto  the  end,  the  same  shall  be  |  the  world  for  a  witness  unto  all 
saved.  !  nations  ;  *and  then  shall  the  end 

14  And  this  gospel  of  the  king-    come. 
dom   shall  be  °  preached  in  all  15  When   ye,   there- 


O  c. 28.19.    Ro.10.18.  Re.H.6. 


cation.  Those  that  fall  and  endure 
only  for  a  while,  cannot  expect  to  be 
saved.  The  promise  is  "  to  him  that 
ovcrcometh"  (Rev.  3.  12). 

14.  This  Gospel.  All  the  world, 
means  the  whole  Roman  empire,  as 
referring1  to  that  time,  and  in  its  niv.<re 
extended  application,  means  the  en- 
tire globe.  In  its  narrower  and  wider 
6ense,  it  is  true.  The  offer  of  sal  vation 
would  first  be  made  to  them  in  every 
part  of  the  world  where  they  should 
I"1  dispersed,  so  that  by  all,  their  pun- 
ishment should  he  acknowledged  just. 
The  Gospel  of  the  Hngittmi,  is  the  gos- 
pel of  Christ  who  sets  up  the  king- 
dem  of  grace  upon  earth.  This  shows 
them  the  kind  of  universal  kingdom 
Be  is  to  have  and  the  wide  extent  to 
s?h:eh    it    should    be    promulgated. 


This  message  of  grace  was  first  to  be 
preached  for  a  testimonv  or  witness 
to  all  nations  concerned.  It  was  to 
bear  a  special  witness  or  manifesta- 
tion of  God  to  the  world.  To  the  Re- 
man empire,  it  was  to  go  forth  as  a 
witness,  before  the  Romans  should  be 
embattled  with  the  Jews  in  the  de- 
struction of  the  city  and  temple;  and 
to  the  then  known  world  it  was  to  gc 
abroad  within  thirty  years  after  the 
crucifixion  (see  Rom.  1.8;  15.  24- 
28),  and  before  the  final  coming  of 
Christ  and  the  end  of  the  world,  it  waa 
to  be  universally  made  known. 
<)  128.  The  signs  of  Christ's  coiwva 

TO      DESTROY      JERUSALEM.        TlIlRD 

day.     Mount  of  Olives. 
Matt.      I        Mark.        I      Luke.      [    Jcun 
|  24. 15-421   13.  14-37  1 21 . 20-36 1 


A.  D.  33.] 


CHAPTER  XXIV. 


JM3 


fore,  shall  see  the  abomination 
of  desolation,  spoken  p  of  by 
Daniel  the  prophet,  stand  in  the 
holy  place,  (whoso  readeth  let 
him  understand  :) 

16  Then  let  them  which  be  in 
Judea  flee  into  the  mountains  : 

17  Let  him  which  is  on  the 
house-top  not  come  down  to 
take  any  thing  out  of  his  house  : 

p  Da.9.27;  12.11. 


15.  Daniel  (12.  11)  speaks  of  the 
abomination  that  maJccth  desolate,  in 
connexion  with  the  abrogation  of  the 
legal  services.  The  abomination  set 
up  was  to  be  the  sign  of  final  desola- 
tion to  Jerusalem.  And  the  allusion 
of  the  prophet  and  of  this  passage  is 
to  the  standards  of  the  Roman  armies, 
which  bore  idolatrous  ensigns — ea- 
gles. The  images  of  the  emperor 
were  carried  in  front  and  treated  Vith 
divine  honours;  and  Josephus  relates 
that  in  Jerusalem  sacrifice  was  paid 
by  the  Romans  to  their  idols  after  the 

conquest  of  the  city.    (See  cut.) 

IT    In   the  holy  place — "  where   it 

ougnt  not"  {Mark) — i.  e.,  in  the  tem- 
ple (see  Isa.  GO.  13.  Acts  6.  13;  21. 
28).  "  When  ye  shall  see  Jerusa- 
lem compassed  with  these  (heathen) 
armies"  (Luke  21  20),  as  was  pre- 
dicted by  Daniel    long  ago  to  occur 

in  a  specified  time. IT  Whoso  rcad- 

Uh — i.  e.  the  prophecy.  This  calls  at- 
tention to  the  fulfilment. 

16.  Then  let  them,  &c.  These  warn- 
ings indicate  the  suddenness  of  the 
destruction,  and  the  haste  which 
should  be  made  in  flight.  Here  were 
directions  for  the  escape  of  the  Chris- 
tians. These  directions  were  follow- 
txi,  and  it  is  believed  that  not  a  single 
Christian  perished  in  the  siege.  (Eu- 
sebius.)  They  were  to  flee  to  the 
mountains  as  was  often  dene  for  secu- 
rity, and  they  were  not  to  delay  for 
an/  articles  of  furniture  or  clothing, 
but  to  hasten  their  escape.  Many 
fled  to  Pella  and  elsewhere,  beyond 
Jordan,  and  were  sale.  A  warn- 
ing is  here  included  of  the  sudden- 
o-ss  of  dea*h  and  the  last  judgment 


18  Neither  let  him  which  Is  in 
the  field  return  back  to  take  his 
clothes. 

19  And  s  wo  unto  them  that 
are  with  child,  and  to  them  that 
give  suck  in  those  days  ! 

20  But  pray  ye  that  your  flight 
be  not  in  the  winter,  neither  on 
the  sabbath  day  : 

21  For r   then    shall   be  great 

q  Lu.23.29.    r  Da.  12. 1. 


and  of  our  need  of  timely  prepara- 
tion. 

17.  Not  come  down.  (See  figure  ch. 
19.)  The  houses  were  so  constructed 
that  by  an  outside  stairs  persons  could 
gel  from  the  house-tops  to  the  street 
without  entering  the  house.  Mark 
has  it,  "  not  go  down  into  the  house, 
neither  enter  therein." 

18.  His  clothes.  They  always  laid 
aside  or  left  behind  their  upper  gar- 
ments when  at  work. 

20.  But  pray  ye.  Though  the  par- 
ticulars were  ordered,  they  might  pray, 
and  ought,  for  all  such  things  as 
would  relieve  their  flight.  Two  sea- 
sons they  should  specially  deprecate. 
If  The  winter.  The  winter  be- 
cause of  the  cold  and  the  state  of  the 

roads,  and  the  short  days. IT  The 

sabbath  day — they  would  be  restricted 
in  their  journeyings  on  that  day  more 
than  on  others,  either  by  the  Jewish 
law  limiting  the  distance  to  five  fur- 
longs (Exod.  16. 29),  or  by  the  gates  of 
the  cities  beingclosed  (Nehem.  13. 19- 
22),  or  by  their  religious  scruples  or 
engagements.  We  may  pray  lor  e^jy 
circumstances  in  our  death. 

21.  Great  tribulation.  (See  Luke 
21.  24.)  The  destruction  of  the  city 
took  place  during  the  passover  feast, 
when  some  three  millions  of  people 
were  usually  gathered  there  from  all 
Judea.  Josephus  relates  that  in  the 
siege  about  1,100.000  perished,  and 
the  whole  city  ran  with  blood,  and 
a) Together  in  and  about  Jerusalem, 
there  were  slain  fully  a  million  three 
hundred  and  fifty  thousand.  Famine 
prevailed  with  all  its  horrors.  Wo- 
men ate  their  own  children,  as  was 


244 


MATTHEW. 


fA.  J).  33 


tribulation,  such  as  was  not 
since  the  beginning  of  the  world 
to  this  time,  no,  nor  ever  shall 
be. 

22  And  except  those  days 
should  be  shortened,  there 
should  no  flesh  be  saved  :  but ■ 
for  the  elect's  sake  those  days 
shall  be  shortened. 

23  Then  *  if  any  man  shall  say 
unto  you,  Lo,  here  is  Christ,  or 
there  ;  believe  it  not. 

24  For  u  there  shall  arise  false 
Christs,  and  false  prophets,  and 
» shall    shew    great    signs    and 

s  Is.65.8,9.  t  De.13.1-3.  u  ver.5,11.  v  2Th.2. 
D-ll.  Re.  13. 13. 


prophesied.  (See  Peut.  28.  53,  56, 
57.  Alexander's  Evidences.)  97,000 
were  carried  captive,  of  whom  11,000 

perished    from    want. IT  No,    nor 

ever.  Here  is  a  most  emphatic  ex- 
pression, being  a  triple  negative  in  the 
Greek. 

22.  For  ike  elect's  sake.  Those  days 
of  distress  should  be  shortened  on  ac- 
count of  the  Christians  (Isa.  1.  9), 
who  are  God's  elect,  "  whom  He  hath 
chosen"  (Mark),  and  whom  He  will 
always  regard.  If  those  dreadful  hor- 
rors should  not  be  stopped  before  their 
natural  time,  none  of  the  nation  could 
be  kept  alive.  The  pestilence,  fam- 
ine, and  war,  would  have  swept  them 
all  away.  (Compare  Abraham's 
prayer  for  Soc'om,  "for  ten's  sake," 
Gen.  18.  '&&,) 

23.  Tlien  if  any  man,  &c.  As  the 
Jews  looked  forward  for  a  Messiah, 
as  a  temporal  Prince  and  Deliverer, 
they  could  easily  be  imposed  upon  by 
false  pretenders  at  such  a  time.  Here 
was  a  warning  against  any  such  who 
should  arise  and  claim  to  be  the 
Christ — lor  the  Messiah  had  already 
come. 

24.  False  Chris'}  and  false  prophet 's. 
Such  persons  did  arise,  and  led  many 
after  them.  They  even  pretended  to 
work  miracles.  Josephus  says  they 
were  magicians  and  sorcerers.  Their 
deceptions  wero  so  plausible  that  they 


wonders;  insomuch  that,  if*  ii 
were  possible,  they  shall  de- 
ceive the  very  elect. 

25  Behold,  I  have  told  you 
before. 

26  Wherefore  if  they  shall  say 
unto  you,  Behold,  he  is  in  this 
desert ;  go  not  forth  :  Behold. 
he  is  in  the  secret  chambers  , 
believe  it  not. 

27  For  as   the  lightning1  co 
meth   out  of  the  east,  and  sh\. 
neth    even    unto    the    west;  so 
shall  also  the  coming  of  the  Son 
of  man  be. 

W  Jno.10.23,29.     X  Zec.9.14.  LU.17.24.&C 


would  have  prevailed  with  the  Chris- 
tians— if  it  had  been  possible — to 
draw  them  from  their  faith  in  Christ. 

25.  /  have  told  you  before — that  is, 
beforehand,  that  they  might  mark  the 
prediction  in  its  fulfilment. 

26.  In  the  desert.  This  was  the 
plan.  The  impostors  announced  that 
Christ  was  in  the  desert,  and  sought 
to  draw  the  people  out.  Josephus, 
though  a  Jew,  and  an  enemy  of 
Christianity,  and  not  intending  to 
verify  the  Scripture,  speaks  of  such. 
-"  Many  impostors  persuaded  the  peo- 
ple to  follow  them  into  the  wilderness, 
promising  to  work  miracles  there"— 

'•one  led  out   thus  4,000  men." 

IT  Secret  chambers.  The  word  means, 
properly,  a  store-house,  or  treasury, 
and  so  any  private  chamber.  It  is 
here  spoken  of  the  Temple  chambers, 
where  they  actually  looked  lor  the 
appearing  of  these  false  Chris/s. 
They  were  warned  against  all  this 
device. 

27.  As  the  lightning.  The  true 
Christ  should  come,  but  sudc.enly  and 
manifestly  as  the  lightning.  He 
could  be  known  by  His  works.  The 
coming,  here  refer  *  immediately  to 
the  visitation  of  Je.usalem — and  the 
language  is  so  constructed,  as  to  in- 
clude also  His  final  coming  for  tne 

destruction   ot    the   world. H    "27*8 

east.  The  Roman  army  entered  Judea 


A-  D.  33] 


CHAPTER  XXIV. 


245 


28  For  y  wheresoever  the  car- 
cass is,  there  will  the  eagles  be 
gathered  together. 

29  Immediately  after  the  trib- 
ulation of  those  days  shall z  the 
sun  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the 
stars  shall  fall  from  heaven,  and 
the  powers  of  the  heavens a  shall 
be  shaken. 


y  Job  39  30.    z  Is  13.10.  Eze.32.7.  Am.5.20.  Ao 
2  20.    Re.6.12.     a  2Pe.3.10. 


at  the  east,  and  carried  its  conquests 
westward.     This  may  be  hinted  here. 

28.  For  wheresoever.  This  explains 
the  coming  of  Christ.  It  should  oc- 
cur in  accordance  with  established 
laws,  so  as  to  have  its  explanation  in 
the  circumstances.  When  the  peo- 
ple's iniquity  was  full,  and  in  the 
lulness  of  time  He  should  come.  And 
not  more  naturally  did  eagles  and 
vultures  appear  in  that  country, 
wherever  dead  carcasses  were  cast 
out  in  the  field,  than  the  coming  of 
Christ  in  judgment  should  occur  just 
where  and  when  the  guilty  transgres- 
sors spoken  of  were  found,  and  when 
the  circumstances  were  suited.  See 
Job  39.  30.  It  was  more  than  hinted 
also,  that  the  Jewish  nation  were  the 
carcass  soon  to  be  a  prey  for  the  Ro- 
mr.ii  eagUs. 

29.  The  tribulation  of  those  days. 
The  same  as  alluied  to  in  vss.  i9, 
21  and  22.  The  days  here  intend- 
ed, are  those  of  the  siege  in  which 
these  tribulations  shonld  be  suffered. 
Mark  has  it,   ''In   those  days  after 

that  tribulation." IT   The  sun  shall 

be  darkened,  &c.  This  is  figurative 
language.  Changes  should  occur  in 
the  government,  and  ruin  should  fall 
upon  the  cities  of  the  nation,  that 
should  be  like  the  putting  out  of  the 
sun  and  moon.  Fifty  years  later, 
under  Adrian,  occurred  the  overthrow 
and  complete  extirpation  of  the  Jewish 
people,  when  they  were  sold  as 
slaves,  and  mteriy  driven  out  from 
the  land  af  their  fathers.  Luke  adds 
other  paiticulars      Similar  language 


30  And  then  sha  ]  appear  the 
sign  of  the  Son  of  man  h  in 
heaven  :  and  then  shall  all  the 
tribes  of  the  earth  mourn,  and  c 
they  shall  see  the  Son  of  man 
coming  in  the  clouds  of  heaven, 
with  power  and  great  glory. 

31  And  he  shall  send  his  an- 
gels x  with  a  great  sound  d  of  a 
trumpet ;  and  they  shall  gathei 

b  Da.7.13.  Re. 1.7.  c  c.16.27.  Mar.13.26.  Lu.22. 
69.  1  Or,  icit/i  a  trumpet  and  a  great  voice 
d  lTh.4.16. 


is  found  in  Isa.  13.  9.  10,  where  the 
destruction  of  Babylon  is  spoken  of — 
and  this  very  destruction  of  Jerisa- 
lem  is  foretold  by  Joel  2.  31,  3.  15, 
in  the  same  language.  There  should 
be  a  destruction  of  their  ecclesiastical 
and  civil  state,  and  of  the  rulers  of 
them  both,  as  well  as  of  their  chief 
cities  and  of  the  nation.  This  actu- 
ally took  place.  And  the  language 
further  looks  to  the  final  judgment  and 
the    universal    catastrophes    ol    that 

day. H  Powers  of  tlie  lieavens.    See 

Deut.  4.  19 — all  the  host  of  heaven. 

30.  The  sign  of  the  Son  of  man. 
The  manifestation  and  open  display 
of  His  coming   (Luke  17.  30).      It 

I  shall  then  plainly  appear,  as  by  a 
standard  raised  in  the  clouds,  that 
He  has  come.  This  alludes  to  the 
prophecy  in  Dan.  7.  13,  from  which 
the  Jews  had  expected  a  visible  ap- 
pearance of  the  Messiah  in  the  clouds 
He  attaches  the  correct  meaning:  tc 
that  language  which  they  had   mis 

taken. IT    And    then  shall    all   tht 

tribes  of  the  earth.  This  is  applicable 
both  to  the  people  of  Judea.  in  that 
judgment — and   to  the  world    at    the 

final  day  (Zech.  12. 12). IT  Mourn 

The  word  means  to  beat  the  breast  in 
token  of  sorrow.  It  cccurs  in  Rev. 
1.7. 

31.  And  He  shall  send  His  angels. 
This  shows  the  care  that  shall  be 
had  to  the  welfere  t  f  God's  people 
As  thev  are  His  elec  ,  His  chosen,  -n 

t 

.  with  the  wicked  ;    but  their  deliver- 


He  will  choose  t'i  defend  and  deliver 
them.     They  shall    not  sutler   harm 


240 


MATTHEW. 


[A.  D.  ;>3. 


together  h*.s  elect,  e  from  the 
four  winds,  from  on?:  end  of 
heaven  to  the  other. 

32  Now  f  learn  a  parable  cf 
the  fig-tree  :  When  his  branch 
is  yet  tender,  and  putteth  forth 
leaves,  ye  know  that  summer  is 
nigh  : 

33  So  likewise  ye,  when  ye 
shall  see  all  these  things,  know 
that  it  l  is  near,  even  e  at  the 
doors. 

34  Verily  I  say  unto  you,  This 

e  Zee.  14.5.   /Lu.21.29.    1  Or,  He.    g  Ja.5.9. 


ance  shall  be  certain  and  manifest. 
This  was  also  fulfilled  in  the  gather- 
ing of  the  Gentile  church  by  the 
trumpet  of  Gospel  messengers.  See 
Rev.  2.  1,  where  the  minister  is  called 
"  the  angel  of  the  church  of  Ephesus." 
This  is  also  applicable  to  the  last 
judgment  day.  See  Matt.  25.  31,  32. 
Christians  who  are  here  called  Christ's 
elect,  or  chosen  ones,  shall  be  gathered 
from  the  four  winds — that  is,  from 
the  four  quarters  of  the  globe  (see  1 
Chron.  9.  24.  Ezek.  37.  9).  None  of 
them  shall  be  overlooked. 

32, 33.  A  parable.  This  was  spoken 
to  show  the  nearness  of  these  events, 
fo  far  as  they  relate  to  the  destruc- 
tion of  Jerusalem.  The  disciples  had 
asked  of  the  time  in  vs.  3.  Here  is  a 
parabolical  answer.  The  sprouting 
of  the  fig-tree  and  the  putting  forth 
of  leaves  would  show  that  summer  is 
nigh.  So  you  can  even  now  observe 
the  indications  of  this  event  being 
near — that  is,  the  destruction  foretold, 
or,  as  Luke  has  it,  "  the.  kingdom  of 
God  (21.  31)  is  nigh  at  hand" — His 
coming  with  power  and  glory.  These 
tokens  which  He  had  given  them, 
should  shew  that  it  was  even  at  the 
doors. 

34.  This  generation.  (See  ch.  23. 
36.)  A  generation  of  men  is  under- 
stood to  cover  a  space  or  thirty  to 
forty  years,  which  was  the  time  that 
elapsed  before  the  city  was  destroyed, 
or  about  forty  years.  Lest  t  jey  should 
put    oft    the'    evil  day,    He   assured 


generation  shall  not,  pass  till  all 
these  things  be  fulfilled. 

35  Heaven  h  and  earth  shall 
pass  away,  but  my  words  shall 
not  pass  away. 

36  But  i  of  that  day  and  hour 
knoweth  no  man,  no,  not  the 
angels  of  heaven,  but  my  Fa- 
ther only. 

37  But  as  the  days  of  Noe 
were,  so  shall  also  the  coming 
of  the  Son  of  man  be. 

38  For  as  in  the  days  that  were 

h  Ps.102.26.  Is.51.6.     i  Zee. 14.7.  lTh.5.2. 

them  how  imminent  was  the  destruc- 
tion which  should  come  upon  their 
land,  and  that  there  were  none  of 
these  things  which  people  then  living 
should  not  experience.  This  does 
not  forbid  an  extension  of  the  prophecy 
to  the  last  judgment  day.  For  the 
language  has  a  secondary  reference 
to  that  event,  and  that  alone  exhausts 
the  meaning.  The  judgment  imme- 
diately referred  to,  should  o«°cur  with- 
in that  generation.  Some,  as  John 
the  Evangelist,  doubtless  lived  to  see 
these  things  come  to  pass.  The  last 
judgment  is  substantially  passed  upon 
all  at  death. 

35.  Heaven  and  earth,  &e.  God's 
immutability  is  beyond  the  steadfast- 
ness of  the  natural  world.  This  lan- 
guage is  proverbial.  Nothing  seems 
more  permanent  than  the  solid  earth. 
So  we  say  a  thing  shall  not  occur 
while  the  world  stands,  or  the  world 
shall  pass  away  sooner.  See  Matt, 
5.  18.  The  material  world  shall 
finally  pass  away;  but  God's  words 
shall  not  pass  away  or  all.  God's 
truth  cannot  possibly  fail.  "  Yea,  let 
God  be  true,  but  every  man  a  liar." 

36.  Knoweth  no  man.  This  is  to 
declare,  in  the  strongest  language, 
that  the  precise  time  in  unknown. 
Mark  adds,  "  neither  the  Son,"  that 
is,  as  man.  It  is  utterly  hidden  from 
human  knowledge. 

37.  As  the  days  of  Noe.  Here  He 
likens  His  coming,  to  the  judgment 
that  occurred  in  the  days  of  INoai.  by 


A.  D.  33.] 


CHAPTER   XXIV. 


24? 


before  the  fljod,  they  were  eat- 
ing and  drinking,  marrying  »nd 
giving  in  marriage,  until  j  the 
day  tliat  Noe  entered  into  the 
ark, 

39  And  ki.ew  not,  until  the 
flood  came,  and  took  them  all 
away ;  so  shall  also  the  coming 

j  Ge.6.2. 


the  flood.  (Noe  is  the  Greek.)  Their 
coming  destruction  should  be  equally 
sudden  and  surprizing  to  the  unbe- 
lieving Jews,  as  also  the  final  coming 
to  j  adgment  should  surprize  the  un- 
believing  world. 

38.  For.  The  people  in  Noah's 
time,  though  so  abundantly  forewarn- 
ed, were  giving  attention  to  worldly 
things,  and  indulging  in  common 
gratifications  up  to  the  very  day  of 
the  flood,  as  though  nothing  would 
cccur.     See  1  Pet.  3.  20. 

39.  Knew  not — the  real  truth  of  the 
case,  until  they  experienced  the  de- 
struction. So  far  did  they  persist  in 
their  wilful  ignorance  and  unbelief— 
and  so  it  should  be  with  the  Jewish 
nation. 

40.  Tlien  shall  two  be  in  the  field.  So 
Christ's  coming  whether  to  the  Jew- 
ish nation  then,  or  to  the  world  here- 
after, should  overtake  men  at  their 
accustomed  avocations,  and  so  it 
should  break  up  connexions  with- 
out a  moment's  warning  —  and  so, 
the  providence  of  God  should  dislin- 
guisk,  and  take  one  and  leave  an- 
other, sparing  His  people,  and  sweep- 
ing away  the  wicked  from  their  side. 
The  doctrine  of  distinguishing  grace 
is  here  also  taught. 

41.  Al  the  mill.  Mills  among  the  He- 
brews were  driven  by  the  hand  ;  and 
two  persons,  commonly  women,  were 
employed  in  the  operation.  It  was 
laborious  work,  and  belonged  to  the 
lowest  maid-servants.  See  Job  31. 
i(y  The  mill  itself  consisted  of  two 
Circular  stones,  commonly  two  feet 
m  diameter,  and  half-a-foot  thick. 
The  lower  is  called  "  the  nether  raill- 
st'tnr"  Job  41.  16,  which  was  fixed 
firmlv  to  the  flooi  or  ground,  while 
the  upper  was  turned  upon  it,  by  a 


ing   of  the    Son    of    man    be. 

40  Then  shall  two  be  in  the 
field  ;  the  one  shall  be  taken, 
and  the  other  left. 

41  Two  women  shall  he  grind* 
inqf  at  the  mill ;  the  one  shall  be 
taken,  and  the  other  left. 

4$   Watch  k  therefore  ;   for  ye 

k  Lu.12.39,40.  Re.3.3;  16.15. 


stick  or  handle — one  of  the  women 
turning  it  half  round — the  other  driv- 
ing it  the  rest  of  the  way.  As  the  n2- 
ther  stone  had  an  elevation  in  the  cen- 
tre, Avhich  fitted  in  a  corresponding 
hole  in  the  upper  stone,  the  corn  was 
ground  by  the  revolutions,  and  can\j 
out  at  the  etl^es. 

42.    Watch  therefore..     All   this  W?" 
calculated  to  make  them  watchful  an* 
I  anxious. 

<,)  129.  Transition  to  Christ's  finai 
coming  at  thk  day  of    judgment 
Parables — Ten  Virgins,     The  fm 
Talents. 
Matt.  Mark.        I   Luke.       I  Joun. 

24.43-51 

25.   1-30    ! 


»48 


MATTHEW. 


I  \.  D.  33 


know  not  what  hour  yoi  r  Lord 
doth  co mo. 

43  But  know  this, 
that  if  the  good  man  of  the 
house  had  known  in  what  watch 
the  thief  would  come,  he  would 
have  watched,  and  would  not 
have  suffered  his  house  to  be 
broken  up. 

44  Therefore  be  ye  also  ready : 
for  in  such  an  hour  as  ye  think 
not,  the  Son  of  man  comcth. 

45  Who  then  is  a  faithful  and 
wise  servant,  whom  his  lord  hath 
made  ruler  over  his  household, 


That  our  Lord  here  makes  a  tran- 
sition and  proceeds  to  <«peak  of  His 
final  coming  at  the  day  of  judgment, 
appears  from  the  fact,  that  here  the 
parallel  reports  of  Mark  and  Luke 
end,  and  that  which  in  Luke  is  par- 
allel to  this  paragraph  (Luke  12. 
39),  has  obvious  reference  to  this 
final  coming  at  the  last  day.  And 
that  it  has  here  the  same  reference 
is  apparent  from  the  subsequent  warn- 
ings, and  their  intimate  connexion 
with  Matt.  25.  31-46.  See  Robinson's 
Harmony — Notes.  The  destruction 
of  Jerusalem  was  a  proper  emblem 
of  the  dissolution  of  the  world,  and 
the  warnings  which  had  just  been  de- 
livered in  reference  to  impending  na- 
tional judgments,  would  naturally 
lead  to  a  caution  against  a  more 
awful  surprize  by  His  coming  at 
the  final  day. 

43.  But  know  this.  As  with  a  man 
whose  house  is  robbed,  he  would  cer- 
tainly have  watched,  if  he  had  known 
the  hour  when  it  would  be,  so  every 
one  that  is  overtaken  by  Christ's 
coming,  if  he  had  known  the  time 
of  it  would  have  watched.  There  is 
really  every  motive  for  watchfulness; 
and  here  is  exposed  the  folly  of  that 
man  who  does  not  watch,  mi  rely  be- 
cause he  does  not  know  thi*  time. 
This  would  rather  be  a  re.:.- on  for 
beeping  constant  watch — and  this  is 
njgfc  by  our  Lord  in  the  next  verse. 


to  give  them  '  meat  m  due  sea« 
son?m 

46  Blessed  is  that  servant, 
whom  his  lord,  when  he  cometh, 
shall  find  so  doing. 

47  Verily  I  say  unto  you,  that 
he  shall  make  him  ruler  n  over 
all  his  goods. 

48  But  and  if  that  evil  servant 
shall  say  in  his  heart,  My  lord 
delayeth  his  coming  : 

49  And  shall  begin  to  smite 
his  fellow-servants,  and  to  eat 
and  drink  with  the  drunken  ; 

l  Je.3.15.     VI  C.  13.52.     n  c.25.21. 

44.  Be  ye  also  ready.  That  is.  be 
fully  prepared,  so  as  not  to  be  taker 
by  surprize — because  death  will  come 
without  warning,  even  as  a  thief. 
1  Thess.  5.  2.  2  Pet.  3.  10.  Rev.  3.  3. 
A  deathbed  is  no  place  for  preparation. 
And  none  can  count  on  having  timely 
notice.  Commonly  we  find  that  men 
are  called  to  eternity  in  most  unex- 
pected times  and  ways.  See  Luke 
21.  30;  12.  3G. 

45-47.  Who  the%.  This  duty  :i 
vigilance  and  diligence  is  illustrated 
by  the  case  of  a  servant  in  his  mas- 
ter's absence.  A  faithful  servant 
looks  out  for  the  master's  return,  and 
acts  in  his  absence  as  though  he  were 
there,  or  would  any  moment  appear. 
A  wicked  servant  takes  advantage  of 
the  delay,  and  abuses  his  trust.  The 
good  servant  is  rewarded  by  his  mas- 
ter's increased  confidence.  The  evil 
servant  represents  the  careless  pro- 
fessor or  minister,  who  acts  as  though 
God  would  not  see  him.  or  call  him 
to  account.  These  acts  here  men- 
tioned indicate  dishonesty  and  cruelty 
— worthy  of  severest  punishment. 
Professing  Christians  or  ministers 
may  act  so  unfaithfully,  when  they 
forget   their   Lord  and  His  promised 

return. IT  Wise-    discreet — prudent 

1T  II  -us  hid  (I — family  of  servants. 

Provisions  were   distributed   nionth- 

]y. 

50.   When  he  lookethnol  for  him.  Be- 


A.  D.  33.] 


CHAPTER  XXV. 


219 


50  The  lord  of  that  servant 
shall  come  in  a  day  ■  when  he 
looketh  not  for  h'rn,  and  in  an 
hour  that  he  is  not  aware  of. 

51  And  shall1  cut  him  asunder, 
and  appoint  him  his  portion 
with    the    hypocrites :    there   p 


o  lTh.5.4.  Re.3.3.    1  Or,  cut  him 


pC  25.3 


cause  he  has  forgotten  his  Master. 
and  nas  not  believed  that  he  would 
soon  return,  and  so  has  given  him- 
self up  to  sinful  pleasure. V  Day 

and  hour — are  here  used,  to  denote  the 
suddenness.  It  might  occur  the  next 
hour  of  this  day,  as  easily  as  the  next 
day. 

51.  S/iatt  cut  him  asunder.  A  most 
severe  punishment.  It  was  some- 
times practised.  (Daniel,  ch.  3.  29. 
1  Sam.  15.  33.)  And  the  term  is 
used  here  only  to  show  that  the  retri- 
bution will  be  of  the  severest  kind. 
Unfaithful  servants  of  God,  ministers 
or  members,  who  take  such  advan- 
tage, and  so  abuse  their  trust,  shall 

have   the    most  dreadful   doom. 

IT  With  the  hypocrites.  This  is  to  show 
that  hypocrisy  is  the  foulest  crime; 
and  that  all  hypocrites  shall  dwell 
in  everlasting  torment;  "all  liars 
snail  have  their  part  in  the  lake  that 
burnetii  with  fire  and  brimstone." 
\Rev.  21. 8.) IT  Weeping  and  gnash- 
ing of  teeth, — is  a  phrase  often  used 
to  denote  the  bitterest  agony  and  con- 
vulsions of  pain  and  rage.  (See 
Matt.  8.  12,  note.)  Death  to  each 
oi  us  is  the  same  as  Christ's  coming, 
ror  at  death  we  are  separately  judged. 
\nd  from  this  passage  we  learn  how 
vise  it  is  to  be  prepared  now,  so  that 
vhenever  death  may  come  we  may 
»e  ready. 

Observe,  (1.)  Christ's  second  com- 
ing is  purposely  concealed  as  to  the 
precipe  time,  and  they  who  presume 
to  fix  its  date,  go  counter  to  the  ex- 
press warning  of  God.  Our  business 
is  to  be  ready,  and  count  practically  in 
our  living,  that  it  may  come  immedi- 
ately. As  of  the  form  >r  coming,  we 
are   to  reckon   thai   "  he   end  of  all 


shall  be  weeping  and  gnashing 
of  teeth. 

CHAPTER    XX  V. 

THEN  shall  the  kingdom  of 
heaven  be  likened  unto  tec 
virgins, a  which  took  their  lamps, 
and  went  forth  to  meet  the 
bridegroom.13 

a  Ps.45.t4.  Ca. 6.3,9  2Cor.ll.2.     b  Jnu.3.29. 

things  is  at  hand,"  and  by  faith,  we 
are  to  consider  it  "  nigh,  even  at  the 
doors."  It  will  burst  upon  the  woild, 
in  the  midst  of  other  calculations. 
(2.)  Christ's  coming  to  us,  in  death 
and  judgment  will  be  the  most  sudden 
— requiring  the  utmost  readiness. 
(3.)  It'  we  knew  just  when  He  will 
come  to  us,  in  death,  and  could  know 
the  very  date,  we  should  be  watching 
now.  (-JL)  The  professed  servants  of 
Christ  are  blessed  only  as  they  are 
watchful  and  faithful,  looking  for,  ana 
hasting  unto,  the  coming  of  the  day  of 
God.  They  who  make  His  delay  to 
be  slackness,  and  live  like  the  careless 
world,  must  have  their  portion  with 
the  hypocrites.     (See  2  Pet.  3.  9.) 

CHAPTER  XXV. 

1.  Then  shali  the  kingdom  of  Jieavcn, 
&c.  This  parable  is  now  introduced 
to  enforce  the  duty  of  watchfulness, 
to  warn  against  declension,  and  to 
show  the  danger  of  neglect.  He  had 
spoken  of  His  coming  in  judgment 
upon  their  city  and  nation,  and  then 
He  had  passed  to  speak  of  His  final 

coming. IT  The  kingdom  oj  heaven, 

here  refers  to  the  results  of  the 
Christian  economy  among  men,  and 
the  closing  up  of  means  of  grace  at 
the  end.  Christ's  relation  to  the 
Church  is  compared  in  Scripture  to 
the  marriage  relation,  and  symbolized 
by  it.  (Matt.  9.  15.  Rev.  21.  9. 
Ephes.  5.  25-32.)  This  parable  refers 
to  the  circumstances  attending  the 
final  consummation,  when  Christ  shall 
come  to  be  glorified  in  His  saints,  and 
admired  in  all  them  that  believe.  Al- 
lusion is  here  made  to  the  Jewish  cus- 
toms at  a  wedding.  The  bridegroom 
was  the  newly  married  husband.    AS- 


250 


MATTHEW. 


[A.  D.  S3 


2  And 5  five  of  them  were  wise, 
and  five  were  foolish. 

3  They  that  were  foolish  took 
their  lamps,  and  took  no d  oil 
with  them  : 

C  Je.212-9.  C.22.10.     d  Is. 48.1. 

ter  the  marriage  feast,  which  occu- 
pied a  week,  the  husband,  with  the 
children  of  the  bridechamber,  led  the 
bride  to  his  own  home.  (Ps.  45.  10.) 
She  is  accompanied  from  her  father's 
house  by  her  young  friends  and  com- 
panions, while  others  of  these  (the 
virgins  here),  at  some  convenient 
place,  meet  and  join  in  the  procession, 
and  enter  with  the  rest  of  the  bridal 
company  into  the  hall  of  feasting. 
There  were  usually  ten  for  this  cere- 
mony. This  number  was  the  num- 
ber of  completeness  among  the  Jews. 
Where  there  were  "  ten  men  of  leis- 
ure." a  synagogue  might  be  built. 
IT  Lamps.  As  this  was  done  com- 
monly at  night,  they  had  lamps  or 
torches — a  bunch  of  rags  wound  thick- 
ly round  the  end  of  an  iron  rod,  and 
dipped  in  oil,  was  the  common  torch. 

TT  The    bridegroom.     By  this    is 

meant  the  Lord  Jesus  Christ,  whose 
coming  is  here  illustrated,  with  its  re- 
sults, when  the  New  Jerusalem  shall 
come  down  from  heaven  as  a  bride 
adorned  for  her  husband. 

2.  Wise,  &c.  Some  were  wise 
enough  to  take  oil,  and  others  fool- 
ish enough  to  neglect  it.  These  two 
classes  represent  the  faithful  and 
unfaithful  professor — the  one  prepar- 
ed for  Christ's  coming,  the  other  un- 
prepared. 

3.  Took  no  oil.  Whatever  is  mere- 
ly outward  in  the  Christian  profes- 
sion, is  the  lamp;  whatever  is  inward 
and  spiritual,  is  the  oil  in  the  vessel. 
Oil  is  in  the  Scripture  a  standing 
symbol  of  the  Spirit.  (Exod.  30.  22- 
33.  Zech.  4.  2,  12.  Acts  10.  38. 
Heb.  1.  9.)  They  should  have  taken 
oil,  because  their  torches  were  of  no 
use  without  it.  They  had  only  a 
show  of  preparation,  b  Jt  no  substance ; 
lamps  without  oil,  or  a  form  of  god- 
liness without  ti  e  power.  They 
had  rather  ^ocjl  xu  d  His  coming  in 


4  But  the  wise  took  oil e  in 
their  vessels  with  their  lamps. 

5  While  the  bridegroom  tar- 
ried, they  all  slumbered  *  and 
slept. 

e-  Uno.2.20.   /  VTh.5.6. 


the  day-time — for  this  life — -or  had 
a  religion  for  this  world  and  for  the 
demands  of  society,  with  no  refer- 
ence to  death  or  the  judgment.  There 
are  many  such,  who  have  made  no 
substantial  or  adequate  preparation  for 
Christ's  coming  at  length  and  at  night. 

4.  Tne  wise.  True  Christians,  who 
made  suitable  and  special  prepara- 
tion for  Christ's  coming,  and  had  re- 
garded His  coming  as  needing  a  spe- 
cial provision — as  not  in  the  com- 
mon course  ol  things,  and  as  requir- 
ing the  spirit  in  them — these  had 
graces  of  the  Spirit,  and  good  hope 
through  grace.  They  who  prepare 
for  the  future  are  wise,  that  they  may 
be  always  prepared — ready  at  all 
times  for  whatever  may  occur. 

5.  Tarried.  That  is,  delayed  to  come. 
He  did  not  come  as  soon  as  some  had 
expected.  They  had  only  a  day-time 
provision  in  fact — only  for  this  wurla 
— not  for  the  deep  night — the  hereaftel 
— the  midnight  of  death  and  judg- 
ment.  IT  Slept.      This     represents 

the  time — as  now  at  length  the  night, 
and  not  the  day — the  future,  and  not 
the  present — when,  as  in  a  city  at 
midnight,  the  populace  have  put  aside 
the  business  of  the  day,  and  are 
asleep;  and  now,  only,  this  special 
coming  is  the  great  concern  with  the 
church.  This  is  the  ground-work  on 
which  the  picture  is  painted.  It  is 
Christ's  coming,  as  that  ultimate 
event  that  shall  come  at  length — be- 
yond all  other  things;  not  as  other 
secular  comings — in  the  day— but  at 
night,  as  needing  the  most  special 
preparation — lamps  and  oil,  trimmed 
and  burning — that  were  not  needed 
if  this  had  bee^  a  common  matter,  oj 

provided  tor  by  natural  morality 

IT  All  slumbered  and  slept — not  they  all, 
as  though  speaking  of  the  virgins — 
but  "all," 
sleep — the  night. 


A.  &.  33.] 


CHAPTER   XXV 


251 


6  And  at  midnights  there  was 
a  h  cry  made.  Behold,  the  bride- 
groom cometh  :  go  ye  out  i  to 
meet  him. 

7  Then  all  those  virgins  arose, 
and  trimmed  their  lamps. 

8  Ar.d  the  foolish  said  unto  the 
wise,  Give  us   of  your  oil;  for 

g  Re.  16. 15.    h  lTh.4.16.     z  Am.4.12. 


Ward  (View  of  the  Hindoos,  v.  2. 
p.  29),  describing  the  parts  of  a  mar- 
riage ceremony  in  India,  of  which  he 
was  an  eye-witness,  says :  "  After 
waiting  two  or  three  hours,  at  length 
near  midnight,  it  was  announced, 
'  Behold  the  bridegroom  cometh,  go 
ye  out  to  meet  him.'  All  the  per<- 
sons  employed  now  lighted  their 
lamps,  and  ran  with  them  in  their 
hands  to  fill  up  their  stations  in  the 
procession.  Some  of  them  had  lost 
their  lights  and  were  imprepared,  but  it 
was  then  too  late  to  seek  them,  and  the 
cavalcade  moved  forward." 

6.  At  midnight.  This  was  the  cus- 
tom, to  have  a  crier  go  before  the 
bridegroom,  and  give  notice  aloud  of 
his  coming.  Sometimes  part  of  the 
retinue  ran  before  and  gave  the  pub- 
lic tidings.  This  is  done  by  Death,  the 
last  messenger.  We  know  not  when 
we  shall  hear  that  cry.  We  can  be 
prepared  to  meet  the  Lord,  only  by 
embracing  His  offers,  and  accepting 
His  gospel  for  our  hope,  and  getting 
all  our  supplies  of  grace  from  Him. 
We  must  prepare  now,  if  we  would 
be  ready,  and  we  must  be  ready  be- 
fore we  are  called,  because  then,  we 
are  obliged  to  go  whether  prepared 
or  not.  Concerning  the  second  com- 
ing of  Christ,  it  belongs  essentially  to 
the  doctrine  that  the  lime  be  unknown 
and  uncertain,  so  that  there  may  be 
this  constant  and  ever-increasing  mo- 
tive to  watch,  because  we  know  not 
the  time. 

7.  Then.  When  the  call  came,  all 
were  anxious  to  have  their  lights 
burn.  The  most  careless  begin  to 
examine  their  hopes  and  preparation 
u  last,  but   often   find  their  lack,  no- 


our    lamps    are    gone    l   out.  j 

9  But  the  wise  answered,  say- 
ing, Not  so  ;  lest  there  be  not 
enough  for  us  and  you  :  but  go 
ye  rather  *  to  them  that  sell,  and 
buy  for  yourselves. 

10  And  i  while  they  went  to 
buy,  the  bridegroom  came  ;  and 


1  Or,  going  out.      j   Lu.  12.35.       fc  Is.  55.1,6. 
I  Am.8.12,13. 


until  it  is  too  late.  The  best  need  U 
trim  their  lamps,  examine  their  hopes, 

and  refresh  their  faith  in  Christ 

IT  Trimmed.  The  hand-lamp  was 
naturally  small,  and  would  not  con- 
tain a  supply  i'or  many  hours'  burn- 
ing. The  margin  reads,  lamps 
"  going  out " — needing  to  be  constant- 
ly watched  and  replenished.  The 
trimming  implied  two  things-— the 
infusion  of  fresh  oil,  and  the  remov- 
ing whatever  had  gathered  round  and 
was  clogging  the  wick. 

8.  Give  vs.  The  foolish  now  saw 
their  deficiency.  They  wanted  oil 
now,  because  they  must  go,  and  they 
applied  to  their  fellows  ;  but  the  best 
furnished  had  no  oil  to  spare.  They 
needed  all  they  had  for  their  own  use 
So  the  unprepared  sinner  finds  he 
has  nothing  that  will  do  for  the 
trying  hoar.  He  calls  upon  Chris- 
tians, but  they  cannot  give  him  grace, 
nor  pardon,  rioi  hope.  God  alone  can 
give  saving  grace;  men  cannot  con- 
vert their  fellow-men.  The  wise  have 
nnt  grace  ercugh  for  themselves  and 
others.  "  If  the  righteous  scarcely  be 
saved,  where  shall  the  ungodly  and 
the  sinner  appear  T' 

9.  Go  ye  rather.  The  dying  dinner 
must  be  directed  for  pardon  to  Christ 
alone.  The  wise  virgins  gave  Chris- 
tian counsel,  though  they  could  not 
give  oil ;  they  directed  to  Christ  and 
the  means. 

10.  While  f/iry  went  to  buy.  Th;s  they 
had  put  off  till"  it  was  too  late  :  verify- 
in?  vs.  ?,3,  ch.  24.  If  they  had  known 
beforehand  just  when  He  would  come, 
thev  would  have  looked  to  their  lime- 
ly  preparation.  These  that  wen 
ready  were   the  wise    who  had   oiL 


252 


MATTHEW. 


A.  D.  33, 


they  that  were  ready' went  in 
with  him  to  the  marriage  :  and 
thu  door  was  shut.  m 

11  Afterward  came  also  the 
other  virgins,  saying,  "  Lord, 
Lord,  open  to  us. 

12  But  he  answered  and  said, 

m  He.3.18,19.  Re.22  11.     n  c.7.21-23.  He. 12.17. 

True  Christians,  who  have  supplies 
in  Christ,  are  prepared,  whenever 
their  summons  may  come.  If  they 
have  repented,  and  have  laid  hold  on 
thu  hope  set  before  them,  they  are 
ready. IT  The  door  was  shut — be- 
cause the  marriage  company  had  en- 
tered to  the  marriage,  that  is,  to  the 
celebration  or  wedding  party,  that  took 
\  lace  in  the  bridegroom's  house,  after 
the  ceremony  and  festal  week.  We 
are  not  sure  of  having  any  other  sea- 
son than  the  present,  for  this  great, 
momentous  work. 

11.  Afterward  came.  They  had  not 
obtained  oil;  but,  knowing  ho  w  their 
extremity,  they  came  to  plead  for 
mercy  on  general  grounds.  But 
though  God  is  Love,  He  has  express- 
ed His  Love  to  sinners  in  the  gospel 
plan,  where  the  door  of  grace  stands 

open  in  Christ  (Jno.  3.16). It  Lord, 

Lord.  The  impenitent  often  cry  out 
for  mercy  when  it  is  too  la*e — when 
they  have  so  long  cav;  a  and  neg- 
lected, that  their  r  ^  cometh  as  des- 
olation, and  "^eause  they  cannot  lay 
hold  of  the  hope — they  can  only  cail 
in  vain  (Prov/l.  28). 

12.  /  know  you  not.  I  do  not  own 
or  acknowledge  you.  They  are  not 
recognized  as  believers.  The  good 
shepherd  knows  His  sheep,  and  as 
they  also  always  know  Him,  this  is  as 
much  as  to  say,  Ye  never  knew  me. 

13.  Watch  therefore.  Be  on  your 
guard — looking  out  for  his  coming. — 
that  is,  lor  His  summons  at  death, 
and  His  coming  to  you  in  judgment. 
The  reason  is,  that  you  know  not 
wnen  He  shall  come  to  you  with  a 
call  to  eternity.  You  know  not  the 
day,  nor  can  you  be  secure  even  of  the 
hour  ol  the  day  :  for  in  an  hour  you 
may  be  cat  ofl  out  of  robust  health.  To 


Verily  I  say  unto  you,  I  °  knew 
you  not. 

13  Watch  J1  therefore,  for  ye 
know  neither  the  day  nor  the 
hour  wherein  the  Son  of  man 
cometh. 

14  *|[    For q   the   kingdom   oj 

0  Hit. 1.13.  p  C.21.42,44.  Mar.  13.33,35.  Lu.21.36. 
q  Lu.li*  12.&C. 


be  ready,  you  must  be  a  true  Chris- 
tian :  loving,  believing,  and  following 
Christ,  and  resting  on  Him  alone  for 
salvation,  as  he  is  offered  to  you  in 
the  gospel.  The  only  certain  plan 
for  being  ready  on  that  day,  is,  to  be 
ready  every  day — and  unreadiness  for 
that  day  is  without  a  remedy.  In  the 
marriage  of  the  King's  Son,  the  un- 
furnished guest  could  get  admission, 
and  could  be  thrust  out.  It  referred 
therefore  to  the  church  on  earth. 
Here,  the  reference  is  to  the  church 
in  heaven — into  which  nothing  un- 
holy can  enter,  and  where  they  go  no 
more  out.  This  parable  shows  the 
mistake  of  those  who  make  Christ's 
coming  a  mere  social  melioration. 
Infidels  make  it  a  mere  matter  of  the 
day-time — a  high  state  of  advance- 
ment in  society — a  consummation  of 
civilized  culture.  But  it  is  beyc~ul 
the  day,  and  past  all  common  changes 
It  belongs  to  the  hereafter. 

Observe,  (1.)  There  are  those 
who  go  out  to  meet  the  Bridegroom, 
professors  of  religion  in  the  church, 
who  have  no  grace  in  their  heart* 
These  are  they  who  have  lived  with- 
out thinking  of  the  night  of  death,  or 
considering  well  their  latter  end — anc 
religion  has  been  to  them  a  matter  ol 
very  inadequate  preparation  Nc 
new  heart — no  new  conduct — no 
watching — no  prayer.  (2.)  Such  find 
their  deficiency  and  lack  when  it  is 
too  late.  Only  the  prepared,  whe 
have  been  truly  changed — who  havt 
embraced  Christ,  and  watched  for  His 
appearing — are  saved.  (3.)  The  life- 
less, careless  professor  may  awake  tc 
anxiety  and  earnest  seeking  at  last, 
and  may  call  on  ethers  for  help,  l  at 
in  vain.  He  may  seek  for  a  good 
hope    but  with  perverted  views  anJ 


A.  D.  33. 


CHAPTER  XXV. 


253 


heaven  is  as  a  man  travelling 
into  a  far  country,  who  called 
his  own  servants,  and  delivered 
unto  them  his  goods. 

15  And  unto  one  he  gave  five 
1  talents,  to  another  two,  and  to 
another  one  :   to  every  man  ac- 

l  A  talent  is  18~\.  10s  c.  18.24. 


false  calculations,  he  is  in  danger  of 
being  overtaken  in  his  alarm  by  the 
judgment ! 

14.  This  is  not  the  same  parable  as 
the  one  recorded  in  Luke  19.  12, 
though  many  of  the  terms  are  sim- 
ilar. That  was  spoken  in  the  house  of 
Zaccheus,  this  on  mount  Olivet.  The 
last  parable  brought  to  view  the  possi- 
bility and  danger  of  a.  false  profession, 
having  lamps  without  oil.  This  pur- 
sues the  subject,  and  shows  the  duty  of 
active  service  in  Christ's  cause,  and 
the  reward  that  awaits  the  faithful,  as 
well  as  the  doom  that  must  come  upon 
unfaithfulness.  There  they  are  watch- 
ing for  Him — here  they  are  working 

for  Him. IT  As  a,  man      By  this,  is 

represented  our  Lord.  His  servants 
are  His  disciples  who  profess  to  fol- 
low and  serve  Him — more  especially 
His  ministers — and  to  them  He  de- 
livers his  goods  or  property,  that  is, 
the  interest  of  His  cause  on  the  earth, 
and  their  powers  of  usefulness.  Chris- 
tians are  entrusted  with  the  concerns 
of  His  kingdom,  and  for  this  end.  they 
have  the  gifts  of  the  Spirit.  Ephes.  4. 
8.  We  are  not  to  be  idly  waiting  the 
time  of  His  return,  but  are  to  be  ac- 
tively and  usefully  employed  for  Him. 

IT  Far   country.     They  were    to 

look  beyond  the  present  temporal 
state.  He  was  not  to  come  in  a  tem- 
poral kingdom,  nor  immediately  was 
His  great  final  coming  to  occur.  He 
would  extend  and  expand  their 
views.  Those  who  think  that  the  end 
of  the  world  is  to  be  at  a  given  time. 
as  next  year  or  month,  become  dis- 
racted  in  their  appropriate  religious 
fluties.     They  do   not  lay  plans   for 

long   and   laborious   work. IT  His 

scon  servants.     Slaves   of  masters,  at 

that  time,  were  often  allowed  to  use 

22 


cording  to  his  several   al>*lity:  * 

and   straightway  took   his  jour- 
ney. 

16  Then  he  that  had  received 
the  five  talents,  went,  and  traded 
with  the  same,  and  made  them 
other  five  talents. 

r  R.j.12.6.  1Coi.12.4,&c.  Ed  Ml. 

their  masters'  money  in    trade,    and 
were  to  bring  him  in  a  share  of  the 

profits. IT  His  goods — his  property 

15.  "  Talent"  now  has  come  to  sig- 
nify any  mental  endowment  or  faculty 
whatever — for  these  are  the  gifts  that 
are  to  be  accounted  for.  Time, 
wealth,  reputation,  intellect,  and 
calls,  are  all  talents  which  we  are 
bound  to  improve.  A  talent  of  silver 
was,  at  largest  calculation,  fifteen  hun- 
dred dollars  of  our  money.  Here  the 
five  talents  are  meant  to  signify  the 
largest  share  of  gifts  and  means  of 
doing  good-  and  this  includes  also 
the  highest  stations  in  the  church. 
He  gave  them  different  sums  to  take 
care  of  and  employ — that  is,  different 
stations  to  fill,  and  different  gifts  to 
use — powers  of  body  and  mind,  means 

of  grace  and  goods. IT  According 

to  his  several,  ability  —  that  is,  each 
one's  ability  is  his  talent.  Religion 
does  not  make  all  men  alike,  nor  put 
them  in  the  same  circles,  of  society. 
But  each  has  his  own  measure  of  tal- 
ents to  improve,  and  this  is  all  that  is 
asked  of  any  one.  The  one-talent  men 
in  the  church,  who  bury  the  goods 
they  have,  are  guilty. 1T  Straight- 
way— immediately.  None  could  com- 
plain of  inferior  gifts,  for  they  were 
fairly  distributed,  and  no  account  waa 
asked  for  more  than  each  had  receiv- 
ed. Men  receive  all  that  they  have 
of  natural  and  spiritual,  and  temporal 
gifts,  from  God  alone,  for  who  ma- 
keth  us  to  differ  from  another,  and 
what  have  we  that  we  have  not  re- 
ceived (see  1  Cor.  4.  7).  The  mastei 
has  a  right  to  expect  from  us  all  a 
profitable  ei  aployment  of  all  we  have 
and  are.  in  advancing  tbs  interests  of 
His  cause,  which  arc  entrusted  to. 
us. 


254 


MATTHEW. 


[A.  D.  33 


17  And  ikewise  he  that  had 
received  two,  he  also  gained 
other  two. 

18  But  he  that  had  received 
one,  went,  and  digged  in  the 
earth,  and  hid  his  lord's  money. 

19  After  along  time,  s  the  lord 
of  those  servants  cometh,  and 
reekoneth  l  with  them. 

20  And  so  he  that  had  received 
five   talents,  came,  and  brought 

S  C.24.48.     t  C. 18.23,24. 


16.  The  faithful  servants  doubled 
their  means,  by  a  useful  occupation 
of  them.  We  get  more  graces — 
more  means  of  doing  good — and  we 
gain  more  for  Christ's  cause,  in  pro- 
portion as  we  are  faithful  in  the  use 
of  what  we  have.  We  shall  find  sure 
iirecti»n  in  God's  Avord  for  the  use  of 
our  means  in  His  service.  If  a  man 
has  property  he  should  wisely  employ 
it  in  promoting  true  religion  among 
men.  So  if  he  has  time,  or  any  other 
talent,  he  should  use  it  in  serving 
God.  And  whatever  religious  oppor- 
tunities he  has  for  increasing  in 
knowledge  and  grace,  he  should  dili- 
gently improve. 

18.  He  that  had  received  one.  Those 
who  have  received  but  few  gifts  and 
graces  are  in  danger  of  pleading  ex- 
cuse on  this  ground.  But  he  should 
have  put  these  to  some  profitable  use. 
It  was  only  this  one  talent  that  he  was 
responsible  for.  Hence  he  could  not 
plead  his  small  ability  or  opportunity. 
Many  will  do  nothing  because  they 
cannot  do  more.  Many  think  them- 
selves excused  because  they  have  not 
hs  many  talents  as  others.     But  it  is 

'  according  to  what  a  man  hath,  and 
not  according  to  what  he  hath  not," 
that.  God  demandeth  (2  Cor.  8.  12). 
The  Lord  requires  fidelity  in  the  little 
as  well  as  in  the  much. 

19.  After  a  long  time.  Though  the 
master  long  delays.  He  will  come  at 
last.     Concerning  this  subject,  see  2 

Pet.  3  ch. IT  Reekoneth  with   them-. 

Makes  a  fit?al  settlement  of  accounts 
;see  ch.  18.  23).  Christ  will  come  at 
last  to  *he  Inal  judgment  (Rom.  14- 


other  five  talents,  saying,  Lord, 
thou  deliveredst  unto  me  five 
talents  ;  behold,  I  have  gained 
besides  them  five  talents  more. 
21  His  lord  said  unto  him. 
Well  done,  thou  good  and  faith- 
ful servant  :  thou  hast  been 
faithful  over  a  few  things,  I  will 
make  thee  ruler u  over  many 
things  :  enter  thou  into  the  joy 
of  thy  lord. 

U  Lu.12.-M;  22.29;  Re.3.21. 

10.  2  Cor.  5.  10).  "We  must  aP 
appear  before  the  judgment  seat  of 
Christ."  The  Lord  will  come  tc 
reckon  with  us  in  death. 

20.  Five  talents  more.  He  hat 
gained  this  by  trading  (vs.  16) — fr, 
active  and  careful  employment  of  his. 

talents. IT  /  have  gained.     It   was 

the  servant's  industryapplied  to  God's 
property.  The  faithful  servant  ac- 
knowledges God's  grace  in  himself. 
"  Thou  deliveredst  unto  me"  &c. 
(vs.  20).  And  yet  he  rejoices  in  the 
day  of  Christ  that  he  has  not  run  in 
vain,  neither  laboured  in  vain  (Phil.  2. 
16).  This  that  he  has  to  show  is  not 
his  desert,  but  the  results  by  God's 
grace.  As  Paul,  "  What  is  our  hope 
or  joy,  or  crown  of  rejoicing  1  Are 
not  even  ye  in  the  presence  of  cur 
Lord  Jesus  Christ,  at  His  coming  V 
(1.  Thess.  2.  19.)  "  I— yet  not  I,  but 
Christ  liveth  in  me." 

21.  Faithful.  Dutiful  —  having 
aimed  to  do  one's  duty.  I  will  exalt 
thee  to  higher  stations,  and  to  the  use 
of  more  abundant  gifts  (Rom.  2.  7). 
Such  do  rest  from  their  labours  and 
their  works  do  follow  them  (Rev.  14. 

13. IT  Joy  of  thy  lord,  i.  e.,  the  enter- 

tainment  provided  on  occasion  of  their 
lord's  return,  to  which  the  faithful 
servants  were  to  be  admitted  as  the 
highest  token  of  his  favour.  This  re- 
presents the  reward  of  faithful  Chris- 
tians. They  shall  enter  into  the 
joy  of  Christ  upon  His  mediatorial 
throne,  sitting  with  Him  there,  and 
sharing  His  bliss.  "To  him  thai 
overcometh,  will  I  grant  to  sit  with 
me  in  my  throne,  even  as  I  overcamo 


A.  D,  33.] 


CHAP'IER  XXV. 


255 


22  He  also  that  had  received 
two  talents,  came,  and  said, 
Lord,  thou  deliveredst  unto  me 
two  talents :  behold,  I  have 
gained  two  other  talents  besides 
them. 

23  His  lord  said  unto  him. 
Well  done,  good  and  faithful 
servant :  thou  hast  been  faithful 
over  a  few  things,  I  will  make 
thee  ruler  over  many  things  : 
enter  thou  into  the  joy  of  thy 
lord. 

24  Then  he  which  had  received 
the  one  talent,  came,  and  said, 
Lord,  I  knew  thee  that  thou  art 


and  am  set  down  with  my  Father 
in  his  throne"  (Rev.  3.  21).  "  Here 
we  have  a  few  drops  of  joy  which  en- 
ter into  our  bosoms,  but  there  we  shall 
inter  into  joy,  as  vessels  put  into  a  sea 
of  happiness." — Leighton.  Among 
the  Romans,  the  master's  inviting  his 
slave  to  sit  down  with  him  at  table, 
did  constitute  in  itself  an  act  of  manu- 
mission— henceforth  he  was  free. 
Henceforth  I  call  you  not  servants 
but  friends  (John  15.  15.  Luke  12. 
37.     Rev.  3.  20). 

23.  The  master  will  reward  men 
not  for  their  works,  but  according  to 
their  works.  "  According  to  the  deeds 
done  in  the  body,"  shall  all  be  judged. 
These  two  received  the  same  appro- 
bation, and  virtually  the  same  reward. 

24.  Then.  This  one  came  reluct- 
antly, and  last  of  all. H  I  kneiu  thee, 

&c.  He  meant  to  say  by  this,  that 
the  master  demanded  more  of  him 
than  he  had  any  right  to  require,  as 
if  a  man  should  look  for  a  crop  from 
a  field  which  he  had  not  sown,  or 
should  look  for  clean  grain  where  he 
had    not    strawed    or    scattered    the 

chaff. IF  Strawed.      This  was  the 

process  of  fanning,  to  cleanse  the  grain 
from  the  chaff  (chap.  3.  12).  He 
pleaded  his  inferior  gifts,  and  poor 
opportunities.  There  was.  a  show  of 
humility  in  this.  But  at  the  bottom 
of  his  exsuse,  was  his  false    view  of 


an  hard  v  man,  reaping  where 
thou  hast  not  w  sown,  and  gath- 
ering where  thou  hast  not 
strawed  : 

25  And  I  was  afraid,  x  and 
went,  and  hid  thy  talent  in  the 
earth  :  lo,  there  thou  hast  that 
is  thine. 

26  His  lord  answered  and  said 
unto  him,  Thou  wicked  j  and 
slothful  servant,  thou  knewest 
that  I  reap  where  I  sowed  not, 
and  gather  where  I  have  not 
strawed  : 

27  Thou  oughtest  therefore  to 

v  Job  21.15.  w  Je.2.3i.  x  Pr.26.13.  Ke.2l  a 
y  Job  15.5,6.  C.18.32.  Lu.  19.22.  Jude  15. 

the  character   of  God. ff    An   hard 

man.  Severe — hard-hearted,  requiring 
bricks  without  straw  (Exod.  5.  7). 
"  They  who  know  thy  name  will  put 
their  trust  in  thee." 

25.  He  pleaded  that  God  called  to 
a  labour  for  which  He  gave  no  abili- 
ty ;  and  so  he  feared  Him. tf  J  was 

afraid.  So  utterly  false  were  his 
views  of  the  master,  and  of  his  own 
duty.  He  had  the  spirit  of  bondage. 
The  legal  spirit  that  looks  upon  God 
as  an  exacting  master,  and  does  not 
see  His  grace,  will  always  bury  its 
talent.  He  was  afraid  lest  by  em- 
ploying the  one  talent  in  business 
(so  small  a  sum),  he  might  lose  it,  and 
so  incur  the  severity  of  this  harsh 
master.  There  are  none  who  have 
no  means  of  usefulness  committed 
to  them — and  that  obscure  station 
which  they  occupy  is  honourable. 
The  blame  is  in  not  serving  God 
according  to  what  we  have.  But  this 
servant  laid  the  blame  of  his  unfaith- 
fulness upon  God. IT  That  is  thine. 

He  claimed  to  be  strictly  honest,  and 
to  be  dealing  justly  with  God.  But 
it  is  proved  against  him.  Such  a 
slavish  fear  of  God,  and  such  un- 
worthy views  of  Him  as  He  is  iu 
Christ,  must  lead  to  all  infidelity. 

26.  Slothful — indolent,  lazy'  He 
is  her?  called  "  wicked  and  slothful,1 
for  h  s   indolence  was  sin'ul,  and  led 


256 


MATTHEW 


[  A.  1>.  3d. 


have  put  my  money  to  the  ex-  ( 
changers,  and  then  at  my  coming 
I  should  have  received  mine 
own  with  usury. 
28  Take  therefore  the  talent 
from  him,  and  give  it  unto  him 
which  hath  ten  talents. 


to  sin.  He  was  charged  only  with 
neglecting  his  duty.  But  for  this  we 
are  justly  condemned,  because  it  is  a 
contempt  of  God,  and  a  neglect  of 
our  best  interest.  "  How  shall  ye 
escape  if  ye  nkglect  so  great  salva- 
tion "  (Heb.  2.  3).  Mere  neglect  of 
Christ,  or  mere  indifference  to  reli- 
gion is  as  certain  of  perdition  as  open 
sin  itself,  because  the  only  way  of 
escape  is  despised,  and  contempt  is 
thrown  upon  the  very  grace  of  God. 
•'  Inasmuch  as  ye  did  it  not"  (vs.  45). 
IT  Thou  knewest.  This  is  spo- 
ken in  retort,  taking  him  up  at  his 
word.  " Thou,  knc 'west  ?"  Thouought- 
est  therefore"  "  Out  of  thine  own 
mouth  will  I  judge  thee.  (See  Job 
15.  G.)  If  you  did  know  me  to 
be  such  as  you  say,  you  should  on 
this  very  account  have  been  careful 
to  serve  me. 

27.  Exchangers  —  money-dealers  — 
bankers,  who  allowed  interest  for  the 
use  of  money.  Very  high  rates  of 
interest  were  paid  tor  money  by  the 
ancients.  Why  did  he  not  put  out 
the  money  to  such  use,  if  he  was 
afaid  of  using  it  in  business  1  And 
especially  if  he  was  afraid  of  a  strict 
and  harsh  dealing  from  his  lord, 
this  would  have  been  the  natural 
course  to  take.  His  lord  did  not 
recommend  this,  but  thus  condemns 
the  man  on  his  own  showing.  He 
might  have  known  that  lawful  in- 
terest or  usury  would  be  demanded 
by  a  severe  master.  This  was  his 
inconsistency.  Sinners  in  all  their 
excuses  are  grossly  inconsistent  with 
themselves.  They  plead  their  ina- 
bility yet  they  do  not  pray  (as 
:hey  are  urged  to  do)  for  /reater 
ability,  nor  do  they  honestly  em- 
ploy their  common  powers,  or  use 
Hit   means      From  those   Christians 


29  For1  into  every  ( ne  that 
hath- shall  be  given,  and  he  shall 
have  abundance  :  but  from  him 
that  hath  not  shall  be  taken 
away  a  even  that  which  he  hath. 

30  And  cast  ye  the  unprofitable 

Z  c.13.12.  Mar. 4. 25.  Lu.8.18;  19.26.  a  Lu.ia 
42. 

who  have  few  means  and  small  op- 
portunities, God  demands  earnest- 
ness, prayerfulness,  and  growth  in 
grace. IT  With  usury  —  with  in- 
crease, or  interest,  as  the  word  usu- 
ry signified  in  the  old  English. 

28.  Take  therefore,  &c.  The  money 
was  taken  from  him  because  he  had 
made  such  bad  use  of  it,  and  shown 
such  contempt  of  the  master.  It 
was  given  to  him  that  had  ten  tal- 
ents, as  pan  of  his  rev/ard  for  his 
eminent  improvement.  The  good 
snail  be  raised  as  high  as  the 
wicked  are  cast  low.  Dives'  mea- 
sure of  good  things  is  taken  away 
from  him  and  given  to  Lazarus.  The 
slothful  servant  claims  to  have  giv- 
en back  all  that  he  got  as  in  strict- 
est justice.  But  not  so.  The  law  al- 
lows a  rate  of  interest  that  can  be 
claimed,  equally  with  the  principal. 
The  just  return  would  have  been  at 
least  the  original  sum  with  interest 
added.  The  man  who  despises  his 
talent  from  God,  forfeits  it,  and 
shall  be  stripped  of  it  at  length. 

29.  Every  one  that  hath.  (See  notP 
Matt.  13.  12.)  A  disposition  to  im- 
prove his  talents  is  here  meant. 
The  man  of  one  talent  had  it  not 
— fo.'  he  buried  it — he  put  it  to  nc 
use,  he  only  seemed  to  have  it.  To 
him  that  hath  to  purpose  shall  be 
given  an  increase,  and  he  shall  have 
abundance.  But  from  him  that  hath 
not,  with  such  a  disposition  for  im 
prorement,  shall  be  taken  away  eveL 
the  talents  which  he  neglected  ano 
misimproved — "  that  which  he  seemetn 
to  hare."  If  we  neglect  the  time  and 
opportv  lities  given  us  of  God,  we 
may  expect  to  be  cast  off  beyond  the 
reach  of  mercy  (Heb.  6.  7). 

30.  Outer  darkness.  This  is  always 
the  opposite  to  the  brilliant  festivities 


A.  D.  33  ] 


CHAPTER  XXV. 


257 


servant  into  outer  darkness  :  b 
there  shall  be  weeping  and 
gnashing  of  teeth. 

31  1i  When  « the  Son  of  man 
shall  come  in  his  glory,  and  all 
the  holy  angels  with  him,  then 

b  c.8.12.  c  Da  7.13.  Zec.14.5.  C.16.27;  19.28.  Mar. 
1.38.  Ac.l.ll.  lTh.4.16.  arm.1.7.  Jude  14.  Re. 1.7. 


cf  the  faithful,  to  which  they  are  ad- 
mitted,   as    to    an    entertainment  — 
while   outside,  all  is   utter  darkness 
-sin  and  misery. 

The  parable  of  the  virgins  and  this 
of  the  talents  would  seem  to  meet  two 
different  but  common  cases  in  the 
ihurch  among  professed  disciples. 
The  foolish  virgins  were  over  bold  and 
presumptuous.  This  one-talent-man, 
was  suspicious  and  backward.  The 
former  counted  the  service  easy  and 
themselves  safe  ;  within  reach  of  full 
preparation  at  any  time.  The  latter 
regarded  the  Master  as  one  not  able 
to  be  pleased.  The  former  repre- 
sent a  class  that  need  to  be  urged  and 
plied  by  the  alarming  motives.  Strait 
is  the  gate  (ch.  7.  14).  Let  a  man 
deny  himself  (16.  24).  The  latter 
represents  such  as  need  the  spirit  of 
adoption,  instead  of  that  other  spirit 
of  bondage.  Rom.  8.  15.  Heb.  12.  18, 
22,  24. 

Observe,  (1.)  We  are  to  work  for 
Christ  as  well  as  to  wait  for  Him. 
(2.)  Christians  have  very  different 
talents  entrusted  to  them  for  His 
service.  Some  have  very  many  en- 
dowments and  opportunities  and 
means — others  have  very  tew.  (3.) 
Those  of  moderate  means  and  powers 
are  the  great  majority,  and  it  is  of 
utmost  consequence  that  such  feel 
their  high  responsibility,  and  that 
every  one  be  brought  into  active  and 
faithful  service.  This  would  give 
prosperity  to  the  churches.  (4.)  T/'ie 
joy  of  our  Lord,  is  our  common  in- 
heritance. "  If  we  suffer  with  Him 
we  shall  also  reign  with  Him."  There 
r.  fellowship  of  service  here — and  | 
partnership  of  glory  hereafter.  (5.)  j 
Viisiaken  views  of  God  are  at  the  j 
aottom  ol  unfaithfulness  in  the  church. 
-22* 


shall  he  sit  upon  the  throne  of 
his  glory  : 

32  And  d  before  him  shall  be 
gathered  all  nations ;  and  he 
shall  separate  e  them  one  ficm 
another,  as  a  shepherd  f  divide th 
his  sheep  from  the  goats  : 

d  Ro.14.lU.  2Cor5.10.  Re. 20.12.  e  Ezj. 20.38.  c. 
13.49.    /Ps.73  52.  Juo.  10.14,27. 


Chiefly  the  legal  spirit —  the  spirit 
of  bondage  and  a  lack  of  the  spirit  of 
adoption — which  fails  to  apprehend 
the  grace  of  the  gospel,  leads  to  a  hi- 
ding and  burying  of  the  talent.  Suck 
are  the  inactive,  backward,  and  sloth- 
ful servants.  (6.)  God  claims  an  im- 
provement of  what  we  have  received. 
The  slothful  will  be  cast  off:  to  oth- 
ers He  gives  the  increase. 

§  130.  Scenes  of  the  Judgment  day 

Third  day  of  the  week. 

Matt.        I  Mark.      I     Luke.        I  Jolin. 
25.31-46   I  I  I 

31.  When  the  Son  of  man.  From 
the  parables  in  regavd  to  final  retribu- 
tion, He  now  passes  to  describe  the 
judgment  day — the  scenes — the  par- 
ties. The  Son  of  man  is  Christ. 
This  is  a  title  which  Christ  generally 
applies  to  Himself,  and  it  expresses 
His  glorious  Humanity — the  mystery 
of  His  Divine  and  Human  natures 
It  occurs  often  in  connexion  with 
something  that  expresses  His  proper 
Divinity.  So  here,  "  in  His  glory,'" 
in  His  proper  authority  and  majesty 
as  Governor  of  the  universe  and 
Judge  of  all.  To  Him  is  given  "  the 
authority  to  execute  judgment,  be- 
cause He  is  the  Son  of  man"  (Jno.  5, 
27).  This  authority  as  Mediator,  is 
the  throne  of  His  glory.     This  makes 

Him  the  proper  Judge. IT  The  holy 

angels,  as  distinguished  from  fallen 
angels  (Jude  (J),  are  attendants  of  His 
majesty. IT  All  nations.  All  man- 
kind every  where,  that  have  ever 
lived.  John  5.  28,  -J9.  The  Jews  had 
a  notion  that  the  Gentiles  would  form 
no  par;  in  the  resurrection.  "  For  *ve 
must  all  appear  before  the  judgment 
seat  of  Chris.,  that  every  one  nav 
receive  the  things  done  in  nis  buoy*' 


858 


MATTHEW. 


[A.  D.  33 


33  Ana  he  shall  set  the  sheep 
oit  his  right  *  hand,  but  the  goats 
on  the  left. 

34  Then  shall  the  King  say 
unto  them  on  his  right  hand, 
Come,  ye  blessed  h  of  my  Fa- 
ther, i  inherit  the  j  kingdom  fc 
prepared  for  you  from  the  foun- 
dation of  the  world  : 


g  He.1.3.     h  Ps.  115.15.       i  Ro.  8  17.   lPe.  1.4. 
j  lTh.2.12.  Re  5.10.    k  lCor.2.9.  He.  11.16. 


(2  Cor.  5.  10).  "  He  hath  appointed 
a  day  in  which  He  will  judge  the 
World."     We  shall  be  there  at  that 

day. ir  Separate  them.      This  He 

will  do,  because  they  are  of  different 
characters — as  the  sheep  in  a  flock  are 
different  from  the  goo's — and  are 
divided  on  that  account.  This  is  an 
allusion  to  the  practice  of  shepherds 
in  early  times,  to  keep  the  sheep  and 
the  goats  in  different  flocks.  By  the 
sheep,  are  meant  true  Christians. 
Christ  calls  Himself  the  Shepherd, 
and  He  has  a  flock.  "  He  calleth  His 
own  sheep  by  name,  and  leadeth  them 
out."  John  10.  3.  By  the  goats  are 
meant  the  wicked.  He  will  know 
the  characters  of  each,  because  He  is 
the  searcher  of  hearts.  Wicked  chil- 
dren shall  be  separated  from  their 
pious  parents  on  that  day,  and  so  they 
shall  remain  apart  for  ever. 

33.  On  His  right  hand.  This  de- 
notes the  favour  and  protection  of 
the  Sovereign  and  Judge.  (Psalm 
110.  I.)  "Sit  thou  at  my  right  hand." 
Only  those  who  are  followers  of  Christ 
shall  be  set  there.  The  goats  or 
wicked  shall  be  placed  on  the  left 
hand,  which  denotes  the  place  of  re- 
jection and  condemnation. 

34.  The  King.  This  refers  them 
back  to  the  Parables,  where  in  the 
character  of  King  He  had  set  forth 
Himself.  The  Lord  Jesus  Christ  is 
King  of  Kings  (Rev.  19.  16.  Psalm 
2.  6).  He  must  be  God,  as  well  as 
man.  The  righteous  are  called 
••  blessed  of  the  Father,"  as  chosen 
and  called  from  eternity,  and  given 
to  Him  by  the  Father  (John  17.  6), 
audi  now  approved  by  Him,  and  ad- 


35  For  i  I  was  an  hungered, 
and  ye  gave  me  meat :  I  wag 
thirsty,  and  ye  gave  me  drink : 
I  was  a  stranger,  m  and  ye  took 
me  in  : 

36  Naked  n  and  ye  clothed  me  : 
I  was  sick,  and  ye  visited  °  me  : 
I  was  in  prison,  p  and  ye  came 
unto  me. 

Ms.547.  Eze.18.7.  w  lPe.4  9.  3Jno.5.  n  Ja.2. 
15,10.    o  Ja.1.27.    p  2Ti.l.l6.  He.13.2. 

mitted  to  glory.  The  earnest  expec- 
tation of  the  creature  waiteth  for  the 
manifestation  of  the  sons  of  God." 
Salvation  is  all  of  grace. IT  In- 
herit trie  kingdom.  This  is  to  take 
possession  of  it,  as  heirs  take  posses- 
sion of  their  estate. IT  Prepared  for 

you.  It  was  made  ready  long  before- 
hand. It  ^as  provided*  for  them  and 
intended  to  be  theirs.  It  did  not  come 
to  them  of  chance  or  of  their  own  su- 
perior goodness — or  of  their  sovereign 
will — but  of  God's  free  choice,  '•  ac- 
cording to  the  election  of  grace." 
(Rom.  8.  29-30.  1  Pet.  1.  2.)  And  this 
was  ordained  in  God's  gracious  pur- 
poses.  IT  From   the  foundation   of 

the  world — that  is,  from  all  eternity. 
Comp.  Ephes.  1.  4,  5.  This  points 
back  before  the  world  was,  to  a  found- 
er, builder,  designer  of  it.  The  same 
God  wrought  their  salvation.  Thia 
shows  that  on  God's  part  their  salva- 
tion is  all  of  grace.  No  man  deserves 
it — none  can  have  any  claim — and  if 
He  has  chosen  to  save  some, and  sohas 
sent  Christ  into  the  world,  none  can 
complain,  for  it  is  a.  free  gift — and  He 
can  do  what  He  will  with  His  own 
(Matt.  20.  15).  Besides,  while  it  is  of 
free  grace  on  God's  part,  it  is  shown 
to  be  according  to  their  works.  With- 
out holiness  no  man  shall  see  God. 
These  acts  of  charity  and  friendship 
were  in  great  estimation  among  the 
Jews,  though  confined  to  their  kin. 

35.  For  I  was  an  hungered,  &c 
They  nad  a  tender  regard  for  Him. 
and  for  His  cause,  and  improv« 
ed  the  means  and  taiems  entrusted 
them.  Favours  shown  to  His  per  Dk 
„le  regards,  and  will  reward  as   fa- 


A.  D.  33] 


CHAPTER  XXV. 


250 


37  Then  shal  the  righteous 
answer  him,  sayii  g,  Lord,  when 
saw  we  thee  an  hungered,  and 
fed  thee/  or  thirsty,  and  gave 
thee  drink  ? 

38  When  saw  we  thee  a  stran- 
ger, and  took  thet  in  ?  or  naked, 
and  clothed  thee  ? 

39  Or  when  saw  we  thee  sick, 
or  in  prison,  and  came  unto 
thee? 

40  And  the  King  shall  answer 


vours  shown  to  Himself.  "  These  my 
brethren"  He  calls  them  (vs.  40). 
Christ  and  His  children  are  one. 
(John  17.  21.)  "  Pure  religion  and 
undented  is  this."  James  1.  27. 

36.  Naked— that   is,  badly  clothed. 

IT    Ye    visited  —  more    literally, 

looked  after. 

37.  Then  shall  the  righteous.  They 
were  only  amazed  at  such  a  notice  of 
their  meanest  services.  They  could 
not  have  thought  that  small  favours 
shown  to  the  obscurest  Christian 
would  be  mentioned  at  the  judgment 
to  their  praise.  They  could  not  have 
thought  that  Christ  would  consider  it 
as  done  to  Himself  in  person.  The 
true  Christian  is  always  humble,  and 
feels  himself  unworthy  of  God's  fa- 
vours. God  will  praise  him,  where 
he  would  be  silent. 

40,  The  least  of  these  my  brethren. 
The  most  insignificant  of  His  follow- 
ers are  His  brethren  (Mark  3.  35). 
because  they  do  His  will,  and  are  His 
brethren  also  in  tribulation.  To  do  a 
kindness  to  His  disciples  is  to  do  it 
to  Him,  because  they  are  one  with 
Him  (Matt.  10.42).  So  with  inju- 
ries. Saul  persecuted  Him  thus.  (Acts 
9.  4.)  VV?  should  help  the  hungry, 
and  thirsty,  and  stranger — we  should 
attend  and  supply  the  naked  and  sick 
and  imprisoned,  as  we  are  able.  And 
especially  should  we  regard  the  wants 
of  Christians  in  distress,  tor  we  are 
to  *■  do  good  to  all  men,  especially  to 
them  that  are  of  the  household  of 
faith"  (Ga..  0.  10).  These  things 
can  be  done  .rjr  Christ's  sake — that  is, 


and  say  unto  them,  Verily  I  say 
unto  you,  Inasmuch  q  as  ye  have 
done  it  unto  one  of  the  least  of 
these  my  brethren,  ye  have  done 
it  unto  me. 

41  Then  shall  he  say  also  unto 
them  on  the  left  hand,  Depart r 
from  me,  ye  cursed,  into  8  ever 
lasting  fire, '  prepared  for  the 
devil  and  his  angels  : 

42  For  I  was  an  hungered,  and 

q  Pr.19.17.  Mar.  9.41.   He.6.10.    r  Lu.13.27.    s  c 
13.40,42    Re.14.11.     t  Jude  6.  Re.20.10. 


out  of  hearty  love  to  Him.  and  a  de- 
sire to  do  good  to  others  because  they 
are  His — or  because  He  requires  it. 
Kindness  to  the  poor  is  not  always  a 
sign  of  grace  in  the  heart.  To  please 
Christ  it  must  have  His  will  and  His 
service  for  the  motive,  '  for  without 
faith,  it  is  impossible  to  please  HiJi.' 
(Heb.  11.  6.) 

41.  Depart  from  me — that  is,  from 
the  presence  and  favour  of  Christ 
They  are  cursed — that  is,  condemned, 
and  not  acquitted,  nor  blessed.  They 
must  dwell,  that  is,  have  their  home, 
in  everlasting  fire.  This  trrment 
was  prepared,  that  is,  made  ready  be- 
forehand, for  the  devil  and  his  angels 
— that  is,  for  fallen  spirits,  and  all  the 
wicked  who  are  "the  children  of  the 
evil  one."  (Jude  6.  Rev.  12.  8.  9.)  The 
wicked  must  dwell  with  all  the  apos- 
tate and  vile  beings  in  the  universe, 
and  their  torment  must  be  indescriba- 
bly awtiil.  It  must  be  real  and  in- 
evitable, for  the  devils  are  already 
under  the  condemnation.  And  it 
must  be  eternal.  It  is  expressly  said 
to  be  everlasting.  "  Gather  not  my 
soul  with  sinners."  (Ps.  26.  9.)  Fi'ri 
was  the  common  image  of  punish- 
ment to  the  Jews,  expressing  severest 
suffering  with  all  that  is  loathsome 
and  outcast — as  in  the  valley  of  Hin- 
nom.  Note — Matt.  5.  22.  The  fulness 
of  the  idea  cannot  be  given  in  lan- 
guage— and  it  cannct  be  found  out 
any  more  than  "  the  worm  that  never 

dies."    Isa.  GO.  24. IT  Prepared  foi 

the  devil,  &c.  Some  have  argued 
hence  that  it  was  not  prepared  fun 


fittC 


MATTHEW. 


[A.  D.  33 


ye  gave  me  no  meat :  I  was 
thirsty,  and  ye  gave  me  no 
drink: 

43  I  was  a  stranger,  arid  ye 
took  me  not  in  :  naked,  and  ye 
clothed  me  not :  sick,  and  in 
prison,  and  ye  visited  me  not. 

44  Then  shall  they  also  an- 
swer him,  saying,  Lord,  when 
saw  we  thee  an  hungered,  oi 
athirst,  or  a  stranger,  or  naked, 


sinners.  Bat  Judas  went  "  to  his  own 
place."  (Acts  1.  25.)  They  to  whom 
Christ  is  a  stone  of  stumbling  and  a 
rock  of  offence  are  not  more  truly  dis- 
obedient, than  inheritors  of  a  doom 
whereunto  also  they  were  appointed 
(1  Pet.  2.  8)— "and  all  liars  shall 
fiave  their  part  in  the  lake,"  &c. 
Rev.  21.  8.  The  force  of  the  lan- 
guage therefore  is,  that  the  left  hand 
company  should  inherit  the  doom  of 
fallen  angels,  and  go  to  that  torment 
which  is  already  entered  on  by  lost 
spirits — who  are,  "  for  an  example, 
suffering  the  vengeance  of  eternal 
fire."  (Jude  6,  7.) 

45.  One  of  the  lead  of  these — that 
is,  those  on  the  right  hand.  The 
wicked  will  be  condemned,  for  not 
serving  Christ  in  His  cause,  or  in 
His  people — as  the  man  of  one  ta- 
lent was  condemned  for  what  he 
neglected  to  do.  If  omission  of  duty 
is  enough  to  send  men  to  perdition, 
how  shall  they  answer  for  the  sins 
committed  1  The  actions  of  the  wick- 
ed shall  be  brought  forward  in  the 
final  day  to  vindicate  God's  judgment, 
and  to  show  that  they  cannot  answer 
a  word.  That  every  mouth  may  be 
stopped.  Rom.  3.  19.  What  vast 
crowds  shall  be  compassed  by  such 
terms,  of  all  grades  of  morality  ! 

4C  These  shall  go  away.  These  in- 
divi  uais  on  the  left  hand  just  com- 
manded to  depart  from  His  presence 
and  flavour  shall  go  into  everlasting 
vanishment.  So  saith  Christ  the  Lamb 
'—the  Judge  !  It  is  into  punishment, 
or  torment,  inflicted  on  them  for 
crime,  that  '.hey  are   to  go --called 


or  sick,  or  in  prson,  and  diu 
not  minister  unto  thee? 

45  Then  shall  he  answer  them, 
saying.  Verily  I  say  unto  you, 
Inasmuch  u  as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did 
it  not  to  me. 

46  And  v  these  shall  go  away 
into  everlasting  punishment : 
but  the  righteous  into  life  eter- 
nal. 

U  Zec.2.8.  Ac.9.5.    v  Da.12.2.  Jno.5  -29. 

"  the  lake  of  fire."  (Rev.  20.  14.)  This 
punishment  is  everlasting.  The  word 
is  the  same  in  the  Greek  that  is  ren- 
dered eternal  in  the  next  clause.  So 
that  if  the  life  eternal  means  eternal 
life,  this  everlasting  punishment 
means  punishment  that  is  ever- 
lasting. The  word  is  used  forty- four 
times  in  the  New  Testament  in  the 
phrase,  "  everlasting  life."  or  "  eternal 
life."  It  is  used  frequently  in  phrases 
kindred,  as.  "  everlasting  covenant." 
Heb.  13.  20.  "  Eternal  inheritance." 
Heb.  9.  15.  "  His  eternal  glory"  (i.e. 
God's,  which  cannot  be  finite).  1  Pet. 
5.  10.  "  Eternal  salvation."  Heb.  5.  9, 
&c.  And  it  is  used  quite  as  distinct- 
ly, seven  times,  in  phrases  like  these: 
"  everlasting  punishment" — "  eternal 
fire."  Jude  7.  "  Everlasting  destruc 
tion."  2Th.  1.9.  And  that  it  can  mean 
nothing  less  than  eternal,  without  end, 
is  proved  from  its  use  in  Rom.  16.  26, 
"  The  commandment  of  the  Ever- 
lasting God  ;"  and  in  Heb.  9.  14, 
of  God  the  Holy  Ghost,  "  the  Etfr- 
nal  Spirit."  If  the  Divine  Existence 
is  eternal,  so  will  be  the  wicked's 
doom.  As  the  punishment  of  the 
wicked  will  be  eternal  or  everlasting, 
so  also  will  be  the  joy  of  the  right- 
eous. They  enter  into  the  joy  of  their 
Lord.  vs.  21.  This  eternal  'life  God 
hath  given  to  us,  in  His  Son.  1  John 
5.  11.  Christ  is  the  author  of  eternal 
salvation.  (Heb.  5.  9.)  The  life  in- 
cludes all  that  is  opposite  to  the  death 
of  the  wicked.  It  is  perfect  and  eter- 
nal holiness  and  happiness  in  God's 
presence.  "  Seeing  we  lock  or  such 
things,  we  should  be  diligent,  thai  we 


&   D.  33] 


CHAPTER  XXVI. 


261 


CHAPTER   XXVI. 

AND  it  came  to  pass,   when 
Jesus  had  finished  all  these 
sayings,  he   said  unto  his  disci- 
ples, 
2  Ye  a  know  that  after  two  days 

a  Mar  14.1, &c.  Lu.22.1,&c.  Jno.l3.1,&c. 


maybe  found  of  Him  in  peace,  with- 
oufspot,  and  blameless"  (2  Pet.  3.  14). 
Who  <.f  us  shall  dwell  with  everlast- 
ing burnings  ?     lsa.  33.  14. 

Observe",  (1.)  Christ,  who  is  now 
neglected  and  rejected,  will  come  to 
judgment,  in  inconceivable  majesty 
and  glory — "  the  great  white  throne  " 
— "  all  the  holy  angels."  (2.)  Mere 
morality  will  not  be  enough  at  His 
bar.  There  are  men  who  have  wlwre- 
of  to  glory,  but  not  before  God.  A  mere 
negative  religion — a  barren  profes- 
sion—a faith  that  is  without  works — 
will  not  be  accepted  there.  (3.)  The 
righteous  will  be  surprized  at  their 
good  deeds  being  mentioned — and 
the  wicked  at  their  omissions  being 
taken  into  account.  How  mistaken 
are  the  multitude  in  regard  to  God. 
How  tbe  men  of  fairest  morality  must 
be  confounded  on  this  plan  of  trial. 
How  shall  ye  escape  if  ye  neglect  so 
great  Salvador.  (4.)  Christ"  is  on 
earth  now,  in  His  church,  as  truly  as 
He  was  here  in  the  flesh.  (40.)  (5.) 
The  righteous  are  children  of  God, 
and  the  wicked  are  children  of  the 
devil.  (6.)  The  doom  of  the  wicked 
will  be  eternal  as  the  bliss  of  the 
righteous,  or  the  existence  of  God. 
(1.)  The  righteous  will  have  their 
smallest  good  works  mentioned  by 
Christ.  (8.)  There  is  no  middle, 
or  moderate  doom.  They  who  are 
not  absolutely  welcomed  and  reward- 
ed, will  be  absolutely  cast  off  and  de- 
stroyed for  ever. 

CHAPTER    XXVI. 
§  131.  Thr    Rclers  coxspire.     The 

Sipper  at  Bethany.     Treachery 

of  Judas. — Fourth  day  of  the  week. 

Bethany.    Jerusalem. 

Matt.         !     Mark.        >  Luke.        !  John. 
26.  1-16    !  14.  1-11     (22.1-6     1-2.2-8 

On  the  four  h  day  of  the  week,  the 


is  the  feast  of  the  passo\er,  and 
the  Son  of  man  is  betrayed  to 
be  crucified. 

3  Then  assembled  together  the 
chief  priests,  ..and  the  scribes, 
and  the  elders   of  the   people, 


chief  priests  and  others,  after  delibera 
tion,  came  to  the  formal  conclusion 
to  seize  Jesus  and  put  Him  to  death. 

1.  When  Jesus  had  finished,  &c. 
These  sayings  had  been  preparatory 
to  the  closing  up  of  His  ministry.  And 
the  final  scenes  are  now  coming  on. 

2.  The  feast  of  the  passover.  Tuis 
was  the  great  festival  among  the 
Jews,  in  celebration  of  their  deliver- 
ance from  Egypt,  when  the  destroying 
angel  that  slew  the  Egyptian  first- 
born, had  passed  over  the  houses  of 
the  Israelites  marked  with  blood,  ana 
they  escaped  from  Pharaoh.  Exod. 
12.  This  was  associated  in  the  type, 
and  to  be  associated  in  the  fact  with 
a  greater  deliverance  of  God's  people 
by  the  blood  of  Christ.  This  joyous 
festival  lasted  seven  days.  In  Luke 
and  elsewhere,  it  is  called  "the  f'ast 
of  unleavened  bread,"  because  .he 
people  were  forbidden  to  allow  any 
leaven,  or  fermented  food  or  yeast,  in 
their  houses  during  this  time.     Exod 

12.  18. IT  The  Son  of  man.      Here 

again  Christ  calls  Himself  by  this 
name,  as  belonging  to  this  narrative  of 
His  humiliation,  and  of  His  media- 
torial   work. IT   Is   betrayed — is 

about  to  be  betrayed,  or  surrendered 
by  treachery.  Here  the  idea  of  His 
death  by  foulest  means,  even  by  vio- 
lated friendship,  is  associated  with 
all  their  ideas  of  the  passover.  as  a 
memorial  of  deliverance.  Sinners 
are  delivered  from  death,  onlv  by  the 
sacrifice  of  Christ.  Observe  this  mosf 
definite  announcement  now  of  His 
coming  death — the  mode  of  it.  and 
the  means  by  which  it  shal  be  brought 
to  pass.  The  mode  is  crucifixion- 
the  means  is  betiaval  by  a  friend. 

3.  Here  is  noted,  at  the  same  time 
a.  conspiracy  of  the  Sanhedrim  an<j 

I  chief  religious  officers  of  the  people. 
i  How    perfectly  Jesus   knew   before- 


26a 


MATTHEW. 


IA  D.  31 


unto    the    palace    of    the    high 
pnest,  who  was  called  Caiaphas. 

4  And  b  consulted  that  they 
might  take  Jesus  by  subtilty, 
and  kill  him. 

5  But  they   said,   Not  on  the 

b  Ps.2.2. 


land  all  things  that  should  come 
upon  Him.  They  met  at  the  palace 
or  office  of  Caiaphas,  who  was  high 
priest  that  year,  as  is  noted  also  in 
John  11.  51.  The  high  priest's  office, 
that  used  to  be  hereditary  in  the 
family  of  Aaron,  was  now  an  office 
in  the  gift  of  the  Romans,  and  rilled 
without  any  sacred  regard  to  its  in- 
stitution. 

4.  By  subtilty — by  cunning  and  de- 
ceit, so  that  He  could  not  escape 
their  foul  purposes,  and  so  that  they 
should  not  be  detected  in  their  mali- 
cious intent. 

5.  Not  on  the  feast  day.  They 
would  have  preferred  another  time ; 
but  God  chose  the  passover  season, 
and  His  counsel  stood  against  their 
preference.  Their  reason  against  this 
time  was,  that  such  crowds — about 
three  millions — assembled  in  Jerusa- 
lem ;  and  in  such  a  case,  where  vari- 
ous opinions  prevailed  respecting 
Ctrist,  a  tumult  and  outbreak  might 


feast   day,  lest  there  be  an  up- 
roar among  the  people. 

6  T  JNow  when  Jesus  was  in 
Bethany,  in  the  house  of  Simon 
the  leper, 

7  There  e  came    unto   him   a 

C  Jno.11.1,2;  12.3. 

be  the  result.  God  chose  this  season, 
to  have  this  not  done  in  a  corner- 
and  also  to  have  the  shadow  merge 
into  the  substance  at  the  meridian. 
It  was  fit  that  Christ  our  passover, 
should  be  crucified  at  the  passover 
festival. 

6.  In  Bethany.  Mark  has  it,  u  and 
being  in  Bethany"  as  though  at  this 
very  time,  or  about  the  same  time. 
John  says  that  Christ  came  to  Beth- 
any six  days  before  the  passover.  Yet 
this  supper  seems  to  have  been  made 
on  the  evening  following  the  third 
day  of  tne  week,  which,  as  they  reck- 
oned the  day  from  evening  to  evening, 
was  the  beginning  of  the  fourth  day, 
viz.:  after  sunset  on  Tuesday.  This 
house  ^as  that  of  Simon,  who  had 
once  been  a  leper,  and  probably  had 
been  cured  by  Christ.  Lazarus  was 
one  oi  tnose  who  reclined  at  the  ta- 
ble— a  guest  (see  John  1*2). 

7.  A  woman.  This  was  Mary,  sister 
of  Martha  and  Lazarus.    John  12.  $ 


A.  D.  33. 


CHAPTER  XXVI. 


263 


woman  having  an  alabaster  box 
of  very  precious  ointment,  and 
poured  it  on  his  head,  as  he  sat 
at  meal. 

8  But  when  his  disciples  saw 
it,  they  had  indignation,  saying, 
To  what  purpose  is  this  waste  ? 

9  For    this    ointment    might 

IT     Alabaster      box  —  «Aa/?ao-rpoi.. 

These  were  either  jars  or  vases,  called 
alabasters,  and  made  of  different  ma- 
terials. More  generally,  they  were 
long-necked  flasks  or  bottles  sealed 
at  the  top.  The  woman  is  said  by 
Mark,  to  have  broken  it — thai  is,  pro- 
bably, the  seal.    (See  cut.) IT  Very 

precious  oiniment.  Mark  and  John 
say,  spikenard.  It  was  very  rare  and 
mostly,  being  a  most  rich  perfume, 
u  so  that  the  house  was  filled  with  Hie 
('('our"  John  12.  3.  Ointment  was 
aeed  for  anointing  the  body.  Ps.  104. 
lb.  It  was  believed  to  contribute  to 
health  and  cleanliness,  and  to  protect 
from  the  intensity  of  the  sun.  It 
was  used  for  the  perfume  in  paying 
visits  and  at  home.  It  was  omitted 
in  mourning.  Deut.  28.  40.  Ruth  3. 
3.  It  was  a  token  of  welcome  to 
guests  —  among  the  Egyptians  at 
least ;  and  to  be  "  anointed  with  the 
oil  of  gladness"  was  so  understood. 
The  practice  of  anointing  the  dead  is 
hinted  at.  Mark  14.  8.  Luk^  23.  56. 
It  was  supposed  to  check  the  progress 

of  corruption. IT    On  Hs  head. 

This  was  the  common  mode.  John 
states  also  the  fact  that  she  anointed 
His  feet  (12.  3).  She  did  both. 
She  had  a  pound  of  it,  and  used  it  in 
abundance,  as  the  house  was  filled 
with  the  odour — and  it  would  have 
brought  three  hundred  pence  (see 
Mark  and  John),  that  is,  about  $10. 
As  people  reclined  at  the  table,  having 
their  feet  spread  out  on  their  couch 
behind  them  (see  note,  ch.  23.  6), 
this  anointing  of  the  feet  was  easily 
done,  and  was  only  an  extra  mark 
of  her  humility  and  affection. 

8.  Indignation — displeasure  and 
anger.  I*,  was  Judas  to  whom  this 
reference    is    thus    generally    made 


have  been  sold  for  much,  and 
given  to  the  poor 

10  When  Jesus  understood  it, 
he  said  unto  them,  Why  trouble 
ye  the  woman  ?  for  she  hath 
wrought  a  good  work  upon  me. 

11  For  A  ye  have  the  poor  al- 

d  De.15.11. 

(John  12.  4-6),  and  this  feeling  he 
had,  because  he  had  the  bag  or  purse, 
of  the  twelve.  He  carried  the  money 
and  was  a  thief,  and  bare  (that  is.  as 
the  word  may  mean),  "  carried  aieay 
what  was  put  therein."  He  grudged 
this  expense,  for  he  had  rather  have 
had  the  amount  given  to  them,  and 
put  in  the  bag  where  he  could  get  it. 
But  she  had  a  right  to  do  with  hei 
money  as  she  pleased.  The  avarice 
that  would  complain  and  murmur  al 
this  Christian  charity  and  call  it  a 
waste,  would  steal  from  the  disciples' 
bag,  and  sell  Christ  for  thirty  pieces 
of  silver,  one  third  as  much ! 

9.  Given  to  the  poor.  Not  that  he 
cared  for  the  poor.  See  John  12.  b. 
What  hypocrisy  ! 

10.  Why  trouble  ye.  This  outcry 
of  Judas  had,  no  doubt,  grie\ed  and 

agitated  her  delicate  feeling. IT  A 

good  work — good  in  itself  as  prompted 
by  the  tenderest  affection  for  Christ, 
and  good  as  being  seasonable  for  His 
burial.  Mary's  motive  was  to  ex- 
press her  hearty  welcome  at  the  sup- 
per (John  12.  2),  and  her  strong 
personal  devotion  to  Christ.  Nothing 
is  a  waste  or  too  costly  that  is  be- 
stowed upon  Him — and  such  benevo- 
lent acts  will  always  be  vindicated 
by  Christ,  and  abundantly  honoured 
(vs.  13)  and  rewarded. 

11.  For  ye  have  the  poor.  Judas 
had  pleaded  that  the  expense  were 
better  laid  ouf  upon  the  poor,  and 
Christ  replies  that  this  opportunity  of 
serving  and  honouring  Him  was  very 
speeial — whereas  the  poor  could  al- 
ways be  served.  As  He  was  to  die 
soon,  what  was  done  for  His  person 
must  be  done  then.  Personally,  He 
should  soon  be  absent  from  them— 
not  'o  be  known  "  after  the   flesh. ,; 


&>4 


MATTHEW. 


|  \.  1>.  53 


ways    with    you;  but e   ms    ye 
have  not  always. 

12  For  in  that  she  hath  poured 
this  ointment  on  rny  body,  she 
did  it  for  my  burial. 

13  Verily  I  say  unto  you, 
Wheresoever  this  gospel  shall 
be  preached  in  the  whole  world, 
there  shall  also  this,  that  this 
woman  hath  done,  be  told  for  a 
memorial  of  her. 

e  John  14.19;  17.11. 


though  spiritually  He  would  be  pre- 
sent with  them  always. 

12.  It  was  so  timely,  because  (as  He 
new  declares)  it  would  serve  for  a 
burial  anointing,  though  Mary  knew 
it  not.  And  it  was  not  thought  extra- 
vagant to  lay  out  large  expense  upon 
the  dead  body,  for  its  anointing  and 
embalming.  (Christ  cannot  be  present 
bodily  in  the  sacrament  of  the  Supper.) 
Nicodemus  (John  19.  39)  brought  a 
hundred  pounds  weight  tor  Christ's 
emoalming.  It  was  no  loss  therefore, 
in  respect  of  the  poor  (vs.  11),  nor  of 
the  disciples  (Mark  14.  7),  nor  of  the 
woman  (vs.  13),  nor  of  Christ  (vs.  12). 
Christ  here  further  warned  of  his 
death  as  so  near. 

13.  This  gospel — which  Christ 
preached,  and  which  was  destined  to 
be  promulgated  throughout  the  world. 
This  narrative,  He  says,should  go  with 
the  narratives  of  His  sufferings  and 
death,  as  a  memorial — lor  the  remem- 
brance of  her — to  celebrate  this  act  of 
piety.  It  should  show  what  true 
Christian  devotion  will  do  for  Christ, 
as  well  as  what  Christ  has  done  lor 
us.  This  has  proved  true.  The 
scripture  is  inspired  by  God,  and  eve- 
rything is  told  by  Divine  direction. 
Three  of  the  evangelists  havf :  record- 
ed this  account  of  Mary. 

14.  Then.  This  rebuke  of  Judas 
for  his  interference  with  Mary's  pie- 
ty, prompted  him  to  plot  for  the  be- 
tiayal  of  Christ,  though  it  was  not 
the  sole  impulse.  He  was  urged  on 
oy  his  covetousness  and  worldly  am- 
bition.  U  To  the  chief  priests.  Luke 

ad As,  "  and  captains" — or  leaders  of 


14  1"  Then  one  f  of  the  twelve, 
called  Judas  Iscariot,  went  unto 
the  chief  priests, 

15  And  said  unto  then,  What 
will  ye  give  me,  and  I  will  de- 
liver him  unto  you  ?  And  they 
s  covenanted  with  him  for  thirty 
pieces  of  silver. 

16  And  from  that  time  he 
sought  opportunity  to  betray 
him. 

/c.10.4.     g  Zec.ll.  12,13.  C.27.3. 

the  temple  guards — heads  of  the 
watch.  He  went  to  bargain  with 
them.  He  may  have  heard  of  their 
meeting  together  (vs.  3)  at  that  time, 
and  for  the  purpose  of  taking  Christ 
and  putting  him  to  death. 

15.  Deliver  Him, — hand  Him  over. 
Such  a  proposal  directly  fell  in  with 
their  wishes,  and  the  objects  of  their 
meeting.  It  does  not  seem  to  have 
been  their  plan,  but  that  of  Judas. 
They  wished  to  take  him  and  kill  Him 
(vs.  4),  but  they  had  planned  to  defer  it. 
lest  it  might  raise  a  tumult  at  the 
passover.     This  hastened  the    work. 

IT  They  covenanted — literally,  they 

placed  (in  a  scale),  weighed  or  paid: 
bargained  and  agreed  at  once.  Mark 
says,  "  promised  to  give  him  money" — 
to  pay  him  the  amount  when  the  deed 

was  done. IT  Thirty  pieces  of  silvci 

— or  shekels.  This  was  the  price  of 
a  slave.  Exod.  21.  32.  And  this  is 
probably  the  ground  on  which  the 
sum  was  fixed.  The  amount  is  com- 
puted at  fifteen  or  sixteen  dollars  ( ?  \, 
The  prophecy  was  also  fulfilled 
(Zech.  11.  12),  "So  they  weighed 
for  my  price  thirty  pieces  of  silver." 
So  was  every  minute  particular  the 
same  as  had  been  foreseen  and  predict- 
ed. Nothing  in  the  death  o;  Christ 
was  without  design  or  calculation 
If  the  stive/  -pieces  were  numbered  be- 
forehand, why  not  the  souls  that 
should  be  saved  ? 

16.  To  betray  Him — to  deliver  Him 
over  to  the  chief' priests,  by  treachery 
The  opportunity  sought  was  '■  the  ab- 
sence of  the  multitude."  Lufcp  22.  %). 

Observe,  (1.)  A  man  without  lie 


A  D.  S3.] 


CHAPTER  XXVI. 


205 


17  IT  Now  h  the  first 
day  of  l/.e  feast  of  unleavened 
bread,  the  disciples  came  to  Je- 


wedding  garment.  A  slothful  ser- 
vant— a  foolish  virgin — a  hypocrite  is 
nere.  Under  a  pious  pretence  was 
concealed  the  most  base  malignity. 
He  was  a  (kief  (John  12.  6) — a  frui- 
ter— a  murderer  of  Christ — and  yet  the 
frsonsrir  of  the  twelve !  Our  being  in 
the  church  does  not  make  us  sate — 
but  our  being  in  Christ.  (2.)  He 
who  talks  of  loss  upon  Christ,  is  him- 
self the  son  of  perdition.  He  who 
thinks  farty  dollars  too  much  to  waste 
on  Christ's  anointing,  will  take  six- 

Kteen  dollars  to  betray  Him  to  death  ! 
(3.)  Behold  the  depth  of  human  de- 
pravity! Judas,  who  had  lived  with 
Christ,  and  had  seen  His  miracles,  and 
had  ranked  with  the  apostles,  and 
must  declare  Him  innocent  at  last, 
could  hand  him  over  to  a  cruel  death, 
for  the  paltriest  price.  (4.)  Tempta- 
tion to  sin  is  no  excuse  for  sin,  no  mat- 
ter how  strong  it  be — no  matter  if  by 
Satan  himself.  Judas  volunteered  to 
betray  Christ.  It  was  his  own  pro- 
posal to  the  chief  priests.  Sinners  act 
willingly  in  yielding  to  temptation, 
and  this  is  the  condemnation.  (5.) 
Those  who  are  in  danger  from  temp- 
tation, should  mark  the  dreadiul 
lengths  to  which  they  may  be  carried, 
if  they  yield  at  all.  They  should  re- 
sist at  the  onset.  And  while  we  resist 
we  should  pray.  '  lead  vs  not  into  temp- 
tation.''' And  we  have  the  promise, 
"Resist  the  devil  and  he  shall  flee 
from  thee."  (6.)  Money  is  a  snare. 
They  who  set  their  hearts  upon  it, 
fall  into  "many  foolish  and  hurtful 
lusts,  that  drown  men  in  destruction 
and  perdition." 

§  132.    Preparation    for   the  Pass- 
over.— Fifth  day  of  the  week.     Je- 
ruszlem.     Bethany. 
Matt.        I       Mark.      i       Luke,      i  John. 

Bfj.  17-19  I  14.  12-16  I  22.  7-13  | 

17.  Feast  of  unleavened  bread.  It  was 

so  called,  because,  as  the   bread  had 

not   time  to    be    leavened   when    the 

Lord  appeared   for  their  deliverance 

23 


sus,  saying  unto  him,  Where 
wilt  thou  that  we  prepare  for 
thee  to  eat  the  passover  ? 


out  of  Egypt,  they  baked  unleavened 
cakes  out  of  the  dough.  (Exod.  12. 39.) 
And  so,  bread   made  with  leaven  or 
yeast,  was  strictly   forbidden    during 
the  least.     The  feast  lasted  from  the 
14th  to  the  21st  (evening  to  evening), 
and  the  evening  of  the  14th  was  called 
ihefrst — the  fermented  things  having 
been  removed  during  the  day.    (Exod. 
12.  6,  15.)      This  feast  was  called  the 
Passover,  because,  at    that   time,  the 
paschal    lamb  was  slain  and  eaten, 
in  commemoration  of  their  deliver- 
ance ih  Egypt.     Luke  says,  "  the  day 
of  unleavened   bread,    in   which  the 
passover  must  be   killed."     Thus,  the 
lamb  was  also  called  "  the  passover  ;M 
as  Christ  says,  "  This   is  my  body.'' 
They  were  wont  to  keep  the  least* in 
companies — a  family  or  two  together. 
The  houses  in  Jerusalem  were  thrown 
open,  for   the  immense  crowd   from 
ail  th»  land.    How  remarkable  a  com- 
pany was  this  of  the  twelve,  with  the 
Master,  in  a  guest-chamber,  or  spare 
room.     The  least   took  place  in  the 
month  Abib,    which    is    our    April 
Alter  the  usual  washings  or  purifica- 
tion,  the     master    of  the  family,  or 
chief  guest,  proceeded  to  give  thanks , 
after  which,  the  first  cup  of  wine  was 
partaken  by  all  present.     Then  camp 
the  washing  of  hands,  with  a   bless- 
ing.    JNext  came  the  provisions  lor 
the   table — bitter    herbs,    unleavened 
bread,  the   lamb  roasted   whole  (no 
bone  broken),  and  the  sauce.     Then 
another     thanksgiving,     taking    an 
lerb   and   dipping  it   in    the    sauce, 
to  eat  it  with  all  present,     (vs.  23.) 
The  table  was  then  removed,  from  be- 
fore the  master  of  the  feast  only,  who 
rehearsed  openly  the  deliverance  from 
Egypt.     (1    Cor.    11.   26.     Exod.   12. 
17;  13.  8.)     Then  the  second  cup  of 
wine  was  filled,  and  the  question  was 
asked  by  the  children   (Exod.  12.  26, 
29),  to  which  the  master  of  the  feast 
would  respond,  as  the  dishes  were  re- 
turned— repeating   Ps.   113  and    114. 
Then  the   second  cup  of  wine'  was 


2fili 


MATTHEW. 


[A.  D.  ,«. 


18  And  he  said,  Go  into  the 
city  to  such  a  man,  and  say 
unto  him,  The  Master  saith, 
My  time  is  at  hand  ;  I  will  keep 

partaken,  after  the  usual  blessing. 
Then  followed  the  blessing  for  the 
washing  of  hands,  and  a  second  wash- 
ing took  place.  (John  13.  4,  5,  12.) 
Then  he  took  two  cakes  and  brake 
one  of  them,  and,  with  the  usual  form, 
blessed  ttie  bread.  The  bread  was  then 
iistributed,  saying:  "  This  is  the  bread 
of  affliction,  which  our  fathers  did 
2al  in  the  land  of  Egypt;" — instead 
of  which,  Christ  said,  "  This  is  my 
body  broken."  Then  all  ate,  such  as 
chose  dipping  their  portion  into  the 
eauce.  (vs.  23.  John  13.  26.)  The 
master  next  blessed  God,  and  ate  of 
the  paschal  lamb,  in  which  the  whole 
company  joined.  Then  the  third  cup 
was  blessed  and  drank,  called  "  the 
tup  of  blessing."  (2(5,  27.  1  Cor.  10. 
IG.)  And  this  was  followed  by  thanks- 
giving for  their  fathers'  deliverance, 
for  the  covenant  of  circumcision,  and 
for  the  law  of  Moses.  Hence,  at  this 
cup  the  Saviour  said,  "  This  cup  is 
the  new  testament,"  or  covenant.  A 
r°urth  cup  was  then  usually  filled, 
and  a  song  or  hymn  sung.     (vs.  30.) 

The  Jews  were  to  remember  at  this 
feast,  their  deliverance,  in  the  destruc- 
tion of  the  firstborn  in  Egypt,  when 
they  were  passed  over — and  their  de- 
parture out  of  the  land  of  bondage. 
The  iamb  slain  at  the  passover,  re- 
presented Christ,  "  the  Lamb  of  God." 
A  room  for  the  feast  was  necessary  to 
be  prepared,  and  it  could  be  had,  for 
the  houses  in  Jerusalem  on  this  great 
occasion,  were  always  thrown  open  to 
the  public. 

18.  Into  the  city.  Jerusalem  was  the 
city  by  eminence,  among  the  Jews. 
The  festival  was  kept  there  by  law. 
The  paschal  lamb  must  be  slain  by 
the  priests  at  the  temple  (Ezra  G.  20), 
and  each  company  received  it  slain, 
from  their  hands,  tor  the  solemnity. 

■-- IT  To   sitvh  a   man.     Mark    and  I 

Luke  say,  '  there  shall  meet  you  a 
man."  Lu  ke  adds,  '■  wiien  ye  are  en- 
ded into  the  city."     This,  like  the  I 


the  passover  at  thy  house  with 
my  disciples. 

19  And    the    disciples    did    as 
Jesus  had  appointed  them  :  and 


case  of  the  ass  tied  (Matt.  21.  2), 
showed  the  omniscience  of  Christ. 
They  were  to  identity  the  man  by 
such  a  coincidence  which  none  but  a 
Divine  mind  could  foresee.  Luke  says 
that  Peter  and  John  were  sent.  They 
must  needs  be  impressed  with  the 
lact,that  the  Master  knew,  beforehand, 
all  the  minutest  particulars.  Their 
faith  needed  all  strengthening  for  the 

trial  at  hand. IT  The  Master  saiih. 

The  man  was  probably  a  disciple. 
U  Mil  time.  That  which  He  had  called 
His  hour.  He  had  oiten  said,  "  Mine 
hour  has  not  yet  come."  In  John  7. 6, 
8,  this  word  is  used  in  the  same  sense 
as  here.  J'  My  time  is  not  yet  come," 
and  "  not  yet  full  come." 

19.  They  made  ready.  They  obtain- 
ed the  lamb  and  all  the  articles  ne- 
cessary for  keeping  the  feast.  The 
room  was  'bund  furnished  and  pre- 
pared (Mark  14.  16).  Our  Lord  par- 
took the  passover  on  the  same  night 
in  which  He  was  betrayed.  This 
was  His  last  meal  with  His  disciples, 
the  regular  and  ordinary  paschal 
supper  of  the  Jews,  on  the  evening 
after  the  14th  day  of  Nisan.  But 
this  introduced  the  festival  of  unleav- 
ened bread,  which  lasted  seven  aays. 
This  is  what  John  refers  to  (13.  17). 
the  feast,  or  rather  festival  (eoprij), 
of  the  passover.  (See  Numb.  28.  1G, 
17.)  This  is  distinct  from  the  paschal 
supper,  but  from  not  noticing  thf 
terms,  has  been  confounded  with  it 
The  passage  in  John  18.  28,  mighi 
seem  to  decide  that  on  the  day  of  the 
crucifixion,  the  paschal  supper  had 
not  yet  been  eaten.  But  as  the  term 
"  passover  "  was  often  used  to  include 
all  the  feasts  and  festivals  appertain- 
ing to  it,  and  especially  the  festival  of 
unleavened  bread,  and  as  here,  there  is 
nothing  to  restrict  the  sense  to  the 
eating  of  the  paschal  lamb,  it  ia 
warrantably  taken  in  the  wider  sense. 
(See  Luke  22.  1.  Matt.  2G.  2.  John 
2.  13.)      There  were  other  paschal 


a.  r.  u^.j 


CHAPTER   XXVI. 


267 


they  made    eady  the  passover. 

20  Now  when  the 
even  was  come,  he  sat  down 
with  the  twelve. 

21  And  as  they  did 


eat,  he  said,  Verily  I  say  unto    is  it  I  ? 


you,  that  one   of  you  shall  be- 
tray me. 

22  And  they  were  exceeding 
sorrowful,  and  began  every  one 
of  them  to  say  unto  him,  Lord, 


sacrifices  connected  with  the  passover, 
but  less  public.  Special  daily  saeri- 
6ces  were  appointed  for  the  seven 
days — and  there  was  a  voluntary  pri- 
vate sacrifice — a  festive  thank-offer- 
ing. It  is  observed  that  in  the  phrase, 
'  the  preparation  of  the  passover," 
John  19.  14,  the  word  irapacKsvtf  (pre- 


paration) refers,  as  elsewhere,  to  the 
Jewish  sabbath,  which  actually  occur- 
red the  next  day  after  the  crucifixion. 
It  was  at  length  employed  as  the  term 
for  the  whole  sixth  day  of  the  week, 
or  Friday.  It  was  the  weekly  napaattv* 
or  s^oaaBiiaTov  that  John  referred  to. 
(See  Robinson's  Harmony.    Note&.) 


PART  VIII. 

The  Fourth  Passover.     Our  Lord's  Passion  and  the  ac- 
companying events  until  the  end  of  the  Jewish  Sabbath. 

Time — two  days. 


$133.  The  Passover  Meal.  Conten- 
tion among  the  Twelve.  Even- 
ing introducing  the  sixth  day  of  the 
week.     Jerusalem. 

Matt.   .     Mark.     .  Luke.  ,  John. 

26.20  I  14.  17  1 22.  14-18,  24-30  | 

20.  The  even.  Between  3  o'clock 
and  9  was  the  time  for  killing  the 
lamb,  called  also,  between  the  evenings 
(Excd.    12.  6)    in    the    Hebrew.—— 

*T  The   twelve  were  the  apostles. 

tf  Sat  doicn —  literally,  reclined,  as 
was  the  posture  at  table.  (See  Exod. 
12.3,4,  as  to  the  number  who  generally 
ate  the  feast  together.)  Though  the 
passover  was  at  first  eaten  "  stand- 
ing," the  posture  was  afterward 
changed  to  reclining,  as  a  token  of 
rest  and  security.  Luke  record  the 
contention  of  the  twelve  at  this  urne, 
and  our  Lord's  instructions  to  them, 
at  the  same  time. 

S  134.  Jesus  w ashes  the  feet  of  his  dis- 
ciples.    Same  evening. 
Matt.      |      Mark.      i      Luke,      i      John. 
|  13.  1-20 

§135.  Jesus  points  out  the  Traitor. 
Judas  withdraws.  Same  evening. 
Matt.       I     Mark.      i      Luke.      i      John. 

16.21-25  I  14.18-21  |  22.21-23  |  13.21-35 

21.  Qw.    of  vow   shall  belt  ay   vie — 


"  which  eateth  with  me."  John  Bays, 
"  Be  was  troubled  in  spirit."  He 
knew  who  it  was,  as  He  knew  all  the 
particulars  with  utmost  exactness, 
because  He  was  God  as  well  as  man, 
11  knowing  all  things  that  should  come 
upon  Him."  (John  18.  4.)  Still  He 
did  not  conceal  Himself,  because  He 
designed  to  die,  and  for  this  cause  He 
came  unto  this  hour.  The  eternal 
purposes  of  God  are  accomplished  thus 
by  wilful  and  wicked  men.  (Acts 
2.  23.)  "  Him  being  delivered,"  &c. 
22  This  was  the  most  definite  an 
nouncement  of  His  death,  in  the  dia- 
bolical manner  of  it,  and  they  were 
sorr\ — "  exceeding  sorrowful  " — on  ev 
ery  account — both  that  He  should  die, 
and  that  it  should  be  by  such  means. 
That  it  should  be  by  any  one  of 
them,  amazed  and  overcame  them. 
Like  innocent  men,  the  whole  eleven 
were  agitated,  and  not  knowing  what 
they  were  to  be  left  to,  began  to  in- 
quire most  earnestly.  It  was  worse 
for  one  of  them  than  for  any  other, 
because  they  had  seen  His  miracles 
and  character,  and  had  professed  the 
closest  attachment  to  Him.  One  of 
them  knew  who  the  betrayer  was, 
and  he,  Judas  himself,  was  the  last  to 
inquire  about  the  guilty  person. 


MATTHEW. 


[A.  D.  33. 


23  And  ho  answered  and  said, 
» He  that  dippeth  his  hand  with 
me  in  the  dish,  the  same  shall 
betray  me 

24  The  Son  of  man  goeth  as  it 
is    written  i  of  toim  :     but    wo 

i  Ps.41.9;  55.12-15.    j  Ps.22.  Is  53. 


23.  He  that  dippeth,  &c.  The  Jew- 
ish mode  of  eating  was  to  take  the 
food  from  the  dish  with  the  hand. 
Spoons  and  knives  and  forks  were  not 
then  in  use.  This  reply  oi  our  Lord  was 
intended  to  designate  the  betrayer.  He 
sat  near  the  Lord — John  on  one  side, 
and  Judas  on  the  other,  as  is  supposed. 
Peter  beckoned  to  John  that  he  should 
ask  the  Lord  who  the  traitor  was; 
aid  Christ,  it  appears,  gave  a  most 
distinct   sign  (John  13.  26)  :  "  He  it 


unto  that  man  by  whom  the 
Son  of  man  is  betrayed  !  it  had 
been  good  for  that  man  if  h«> 
had  not  been  born. 

25  Then  Judas,  which  betrayed 
him,  answered  and  said,  Master 


is  to  whom  I  shall  give  a  sop  when  1 
have  dipped  it."  This  was  from  the 
thick  sauce,  made  of  dates,  figs,  rai- 
sins, vinegar,  &c,  and  prepared  to  re- 
present the  clay  which  their  fathers 
used  in  Egypt  in  making  brick.  (Set 
vs.  2,  note.)  That  Judas  was  present 
at  the  passover  meal  appears  from  Luke 
22.  21 :  "  The  hand  of  "him  that  betray- 
eth  me  is  with  me  on  the  table."  But 
that  he  was  not  present  at  the  Lord's 
Supper,  appears  from  John  13.  30. 


24.  Goeth  as  it  is  written,  &c.  Luke 
"  as  it  was  determined."  All  the 
steps  in  the  course  of  our  Lord,  even 
through  the  betrayal  and  through 
death,  were  appointed  and  prophesied. 
It  was  not  of  chance,  nor  without 
design.  This  was.  all  in  the  Divine 
intention,  and  it  was  eternally  pur- 
posed so  to  be  ;  and  so  all  the  results 
of  this  atoning  sacrifice  were  pur- 
posed. He  was  delivered  up  to  die 
by  the  determinate  counsel  and  fore- 
Knowledge  of  God.  (Acts  2.  23.) 
This  was  spoken  for  their  consola- 
tion, who  were  already  so  agitated, 
and  would  soon  be  so  overwhelmed. 
How  consoling  to  view  all  our  afflic- 
tions as  ordered  by  the  wise  and  good 
counsel  of  our  God.  How  important 
to  behold  God's  eternal  purposes  in 
all  the  steps  and  issues  of  Christ's 
death.  (A?ts  4.  27,  28.)  Christ's 
death  was  foretold  in  Isaiah,  &3d  chap. 


Dan.  9.  26,  27.  &c. IT  But  ten  u%l* 

that  man.  Let  him  be  accursed-  ll 
was  none  the  less  criminal,  because 
it  was  predicted,  or  because  it  ful- 
filled God's  purposes.  It  was  so 
great  a  cri«ne,  because  it  was  the 
treachery  of  a  professed  follower  and 
friend — it  was  against  the  purest  be- 
ing that  the  world  ever  saw— it  was 
for  the  meanest  objects  and  from  the 
lowest  motives — it  was  against  great- 
est light — for  he  had  seen  His  mira- 
cles, and  hart  heard  the  heavenly  tes- 
timonies of  His  being  the  Son  of  God. 
Jesus  knew  perfectly  (John  6.  64) 
what  Judas  was  about  to  do.  But  He 
made  no  attempt  to  escape.  He 
showed  no  fear.  He  came  on  earth 
with  a  full  understanding  of  all  He 
was  to  suffer,  and  He  was  prepared 
to  meet  it.  He  was  ordained  to  suf. 
fer  all  these  things,  to  make  espia'.ioc 
for    sinners.      (See    Luke    24.   26, 


A  D.  33.1 


CEIAPTER  XXVI. 


26Q 


jsitl?     He  said  unto  him.  Thou 
hast  said. 

26  IT  And  k  as  they  were   eat- 

k  lCor.U.23,&c. 


:<  Oughtnot  Christ"  &c.)  This  shows 
the  dreadful  nature  of  sin,  that  requir- 
ed such  a  sacrifice  for  atonement. 

IT  It  had  been  good  for  that  man  if  he 
had  not  been  bor?i— because  in  a  lost 
eternity,  he  should  for  ever  have  occa- 
sion to  lament  his  existence.  This 
shows  that  his  punishment  would  be 
eternal  (see  Luke  23.  29).  This  was 
a  proverbial  expression  among  the 
Jews.  The  Divine  decree  did  not 
excuse  Judas,  because  it  neither 
forced  him  nor  induced  him  to  the  act. 

25.  Then  Judas.  The  wicked  study 
concealment,  and  Judas  was  the  last 
to  say  anything  of  the  criminal,  for 
he  felt  the  crime  in  his  heart.     He  had 

already  engaged  to  betray  Jesus. 

IT  Master.  Judas  is  remarked  not  to 
have  called  Jesus  Lord.  He  asked  this 
question  only  to  escape  singularity, 

for  all  the  rest  had  now  asked  it. 

IT  TIlou  hast  said,  or,  It  is  as  thou  hast 
said.  Whether  Judas  now  went  out, 
or  whether  he  ate  the  supper  with  the 
rest,  has  been  questioned.  He  ate  the 
regular  paschal  meal,  but  withdrew 
at  the  giving  of  the  sop  (John  13.  30), 
leaving  Chri't  and  the  eleven  at  the 
Sacramental  Supper.  The  order  of 
items  in  the  narrative  v/ill  appear 
from  §  133  to  §  137.  Matthew  aims 
to  bring  out  the  connexion  between 
Judas'  conviction  and  the  institution 
of  the  Supper.  It  was  a  most  im- 
pressive transition.  It  will  be  seen 
from  the  sections  136  and  137  that 
Christ  foretold  the  fall  of  Peter,  &c, 
before  proceeding  to  the  solemnity. 
$  13G.  Jesus  foretells  the  fall  of 

Peter  and  the  dispersion  of  the 

Twelve. — Evening  introducing  the 

sixth  day  of  the  week. 

Matt.       I      Mark,      j      Luke.      I      John. 
26.31-35  I  1 1.-27-3  L I  22.31-38 1  13.36-38 
§137.    Iuf.    Lord's    Supper. — Same 
evening.     Jerusalem. 

M?>^    \         Mark,    i  Luke.    |      hin. 

, VJS  26-  29  *  1 4.22-25 1   23 .19, 20 1 
23* 


ing,  Jesus  took  bread,  and 
1  blessed  it,  and  brake  it,  and 
gave  it  to  the  disciples,  and  said. 
Take,  eat ;  this  is  my  body. 

1  Many  Greek  copies  have,  gave  thanks. 

Observe,  Christ  foretold  Peters 
fall,  and  His  desertion  by  the  twelve, 
before  the  Sacramental  Supper.  (See 
<)  136.) 

26.  As  they  wereeating,  i.  e.,  the  pass- 
over.  It  was  of  the  unleavened  bread 
or  cakes  there  used,  that  our  Lord 
took  lor  the  Sacramental  Institution. 

IT  Blessed  it.     The  same  is  meant 

as  in  vs.  27,  "  Gave  thanks."  This 
was  in  conformity  with  the  Jewish 
custom   at  meals  (comp.  Luke  9.  16. 

with  John  6.  11). *J  Brake  it.     As 

a  significant  type  of  His  body,  which 

should  be   broken   on    the   cross. 

If  This  is  my  body.  This  form  of  ex- 
pression grew  out  of  the  passover 
forms.  That  feast  was  a  memorial — 
and  when  it  was  asked  in  the  ceremo- 
nies what  these  things  meant,  the 
method  of  reply  was,  "  This  is  the 
body  of  the  lamb  which  our  fathers  ate 
in  Egypt."  Not  the  same,  but  this  is 
meant  to  represent  and  commemorate 
that.  He  could  not  have  meant  that 
the  bread  was  His  real  body,  because 
His  body  was  present  at  the  table 
breaking  the  loaf,  and  he  was  speak- 
ing and  acting  in  person  among  them. 
Observe,  too,  He  broke  it  after  it  was 
blessed,  when  Papists  think  it  was 
transubstantiated.  See  also  Exod.  12, 
11.  Gen.  41.  28.  John  15.  1.  5.  So 
Luke  22.  20,  "  Thiscnp  is  the  new  tes- 
tament in  my  blood."  The  bread  re- 
presented His  body,  as  an  expressive 
emblem.  "  I  am  that  bread  of  life," 
and  broken,  as- His  body  should  be, 
the  next  da?  bv  the  crucifixion.  (See 
I  Cor.  11.  23,  25.)  This  breaking  ot 
bread  in  all  after  time,  would  vividiy 
call  to  mind  His  violent  and  cruel 
death,  who ;- by  wicked  hands  was  cru- 
cified and  slain  "  (Acts2.  23).  Chris- 
tians can  weep  that  they  have  slain 
the  Lord.  But  they  can  also  partake 
the  emblems  of  their  deliverance  and 
subsistence,  with  joy — and  so  by  faith 
they  can  feed  upon  II  ,:n. 


870 


MATTHEW. 


[A.  D  33 


27  A.nd  he  took  the  cup,  and 
gave  thanks,  and  gave  it  to 
them,  saying,  Drink  ye  all  of  it : 

28  F  r  this  is  my  blood  of  the 
new   testament,  >  which  is  shed 

!  Je.3l.31. 


27.  The  cup.  This  was  the  pass- 
over  cup,  at  the  third  filling— called 
14  the  cup  of  blessing"  (see  note  on  vs. 
£.)  This  cup  was  "taken  after  supper 
(ree  Luke),  that  is,  after  the  regular 
passover  meal  was  gone  through. 
The  Jews  drank  wine  at  the  paschal 
feast — and  this  wine  our  Saviour  used 
as  He  found  it,  called  "  the  fruit  of 
the  vine."  Mark  14.  35.  Jesus  gave 
the  wine  to  His  disciples  as  He  had 

done  with  the  bread. IT  Drink  ye  all. 

The  Greek  reads  "all  ye,"  in  the 
p!ural,  referred  to  the  disciples,  and 
Dot  possibly  to  the  wine. 

28.  This  is  my  blood — a  sign  or 
emblem  of  my  blood.  This  formula 
occurs  again  from  the  forms  of  the 
passover  feast.  They  praised  God 
'.or  the  covenant  of  circumcision,  and 
spoke  of  the  cup  as  a  thanksgiving  for 
that  covenant,  and  here  the  form  is 
followed.  "  This  is  my  blood  of  the 
new  testament,"  or  as  the  word  pro- 
perly reads,  "  new  covenant."  In  the 
old  covenant  made  with  the  Jewish 
nation,  the  blood  of  the  sacrifices  was 
sprinkled  (Exod.  24.  8.  Jer.  31.  31- 
33).  His  blood  was  shed  on  the  cross, 
as  His  heart  was  pierced,  and  He 
died  a  sacrifice  appointed  of  God. 
The  blood  is  the  life.  Levit.  17.  14.  He 
laid  down  his  life.  It  pleased  the 
Lord  to  bruise  Him.  Isa.  53.  Sin- 
ners cannot  be  saved  in  any  other 
way — for  "  other  foundation  can  no 
man  lay  "  (I  Cor.  3.  11).  The  object 
of  the  Lord's  Supper  is,  1st,  a  memo- 
rial— "  This  do  in  remembrance  of 
me."  Ye  do  show  the  Lord's  death 
till  He  come.  2d.  A  seal — "  a  sacra- 
ment whereby  Christ  and  the  benefits 
of  the  new  covenant  are  represented, 
sealed  and  applied  to  believers."  It 
is  a  perpetual  ordinance  in  the  church, 

o  be  observed  by  Christians  till  He 
come.  I  Qor.  11.  26.  The  friends  of 
Christ  should  love  to  partake  of  it, 


for   many  for  the  remission  of 

29  But  I  say  unto  you,  I  will 
not  drink  henceforth  of  this 
fruit  of  the  vine,  until  that  day 


because  it  commemorates  His  love, 
and  seals  to  them,  through  faith,  the 
benefits  of  the  covenant.  It  is  the 
lively  representation  of  Christ  cruci- 
fied, and  the  nearest  approach  on 
earth  to  the  Lamb.  It  is  also  His  dv- 
ing  ordinance — most  important  for  the 
visible  church,  and  most  sacred  to 
every  follower  of  Christ.  Here  we 
feel  His  preciousness  and  our  sins,  and 
His  amazing  love  to  sinners,  most 
deeply,  as  we  are  brought  most  close- 
ly in  contact  with  the  lively  symbols, 

and  with  our  living  Lord. -IT  Shed 

for  many  for  the  remission  of  sins.  This 
ianguage  refers  back  to  John  the  Bap- 
tist's preaching,  viz.,  the  baptism  of 
repentance  for  the  remission  of  sins 
(Mark  1.  4),  and  this  explains  that. 
John  heralded  this  new  dispensation 
of  Christ,  which  they  professed  to  em 
brace,  in  his  baptism.  Yet  that  bap- 
tism looked  forward  to  this  plan  of 
remission  by  Christ's  blood.  He 
preached  Christ,  through  whom  was 
to  come  this  remission — and  here  it 
is  announced  and  explained.  "  For 
without  shedding  of  blood  is  no  re- 
mission" (Heb.  9.  22). 

29.  /  will  not  drink  henceforth.  He 
meant  by  this,  to  say  that  henceforth 
He  should  no  more  have  to  do  witi. 
these  ceremonies.  They  were  about 
to  have  their  accomplishment  in  His 
death,  and  the  great  future  participa- 
tion with  them  would  be  in  heaven, 
where  they  should  enjoy  together  the 
blessings  represented  in  this  feast. 
There  all  the  disciples  of  Christ  will 

be  with  Him. If  Fruit  of  the  vine. 

(See  Deut.  22.  9.     Isa.  32.   12.) ■ 

If  New,  i.  e..  different  from  that  which 
they  were  then  partaking.  The  term 
has  the  same  force  as  in  the  phrases 
"  new  heavens  and  new  earth,"  "all 

things   new"  "  New  Jerusalem" 

IF  My  Father's  kingdom.  This  is 
something  different  frrm  the  comraoi) 


A.  D.  33.1 


CHAPTER  XXVI. 


271 


when  I  drink  it  new  with  you  in 

my  lather's  kingdom."1 

30  And   when 

m  Is.25.6. 

/hiase,  kingdom  of  God,  and  refers 
to  the  final  consummation  in  glory. 
Christ  intimates  the  perfect  fellowship 
and  friendship  in  heaven,  between 
Himself  and  His  people.  He  shall 
sit  down  and  feast  with  them,  as  a 
guest  with  them. 

Observe,  (1.)  This  blood-shedding 
was  for   persons,   not  for  things — 

"  FOR    MANY."      (2.1    It    Was    IN   THEIR 

room,  not  merely  jor  their  possible  ad- 
vantage. The  term  "for"  in  the 
Greek,  means  instead  op  (vvep) — as  a 
substitute  FOR  many,  that  is  for  all 
His  people.  Luke  has  it,  "  which  is 
shed  for  you."  And  this  was  His 
work  and  design,  as  announced  by  the 
angel  at  His  birth.  He  gets  His  pre- 
cious name  from  this,  "  Thou  shall 
call  his  name  Jesus,  for  He  shall  save 
His  people  from  their  sins."  (See 
John  17.  9.  Ephes.  5.  2.  Heb.  7.  27. 
Isa.  53.  10.  Rom.  8.  33.  ch.  1.  21. 
I  John  4. 10.)  "  For  even  Christ,  ouk 
passover,  is  sacrificed  for  us."  (1  Cor. 


they  had  sang  an  v  hymn,  they 
went  out  into  the  Moui  t  of 
Olives. 

1  Or,  psalm. 

5.  7.)  Though  this  precious  blood  is 
of  infinite  value,  and  amply  sufficient 
for  all,  as  appears  in  the  proclama- 
tions of  grace,  and  the  calls  of  the 
gospel  which  it  brings,  yet  plainly 
Christ  died  not  in  the  same  sense  for 
all.  That  some  are  saved  and  others 
not,  is  traceable  to  distinguishing 
grace,  and  to  the  sovereign  purpose 
of  God,  and  not  ultimately  to  men's 
different  choosings,  because  their  will 
is  not  the  sovereign  power  in  salva- 
tion, but  God's — "  Born,  not  of  blood, 
nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God.  (John  1. 
13.)  It  cannot  be  man's  will  that 
renews,  because  it  is  his  will  that  is 
renewed.  "  Thy  people  shall  be  willing 
in  the  day  of  thy  power  "  (Psalm  110.3;. 
Hence  we  learn  that  all  true  believ- 
ers may  apply  to  their  full  advantage 
the  shedding  of  Christ's  blood  None 
else  can  do  it.  Let  every  believer  ap- 
proach the  table,  and  feel  that  satisfac* 
tion  has  been  made  thus  for  his  sins. 


§  138.  Jesus  comforts  His  Disciples. 
The  Holy  Spirit  promised. — 
Evening  introducing  the  sixth 
day  of  the  week.  —  Guest-chamber . 

%  139.  Christ  the  true  Vine.  His  Disci- 
ples hated  by  the  World. — Same 
evening. 

§  140.  Persecution  foretold.  Further 
Promise  of  the  Spirit. — Same 
evening. 

§  141.  Christ's  last  Prayer  with  His  Dis- 
ciples. Same  evening. 

14l£.  Departure  to  the  Mount  of 
Olives 


Matt. 

Mark. 

Luke. 

26.  30, 

14.  26 

22.39 

John. 

14.  1-31 

15.  1-27 

16.  1-33 

17.  1-26 
18.  1 


30.  And  when  tficy  had  sung  an  hymn 
— or  having  hymned  (literally).  It 
was  customary  to  commence  the  Pass- 
rwer  service  with  singing  or  chanting 
Psalms  113  and  114,  and  to  conclude 
the  strvices  wiih  the  115th  to  the 
I18ih  fiom  the  Scripture,  in  which 
noi  only  the  events  of  the  Exodus  are 
commemorated,  but  there  is  a  direct 
reference  to  the  sorrows  of  the  Mes- 
siah, and  His  resurrection  from  the 


dead.  Observe  that  vs.  36  is  a  conti- 
nuation of  the  narrative,  where  they 
come  to  Gethsemane,  at  the  foot  of 
the  Mount  of  Olives,  passing  out  from 
the  city.  The  foretelling  of  Peter's  fall 
(vs.  31-35)  should  occur  earlier  in 
the  narrative,  viz.,  just  before  the 
Supper.     See  Harmony. 

Observe.  "  For  the  joy  that  waf 
set  before  Him  He  endured  the  cross, 
despising  the  shame"  (H'rb.  12.  2\ 


272 


MATTHEW, 


[A . D.  33 


31  Then  saith  Jesus 
unto  them,  All  ye  shall  be  of- 
fended because  of  me  this  night : 
for  it  is  written,  n  I  will  smite 
the  Shepherd,  and  the  sheep  of 
the  flock  shall  be  scattered 
abroad. 


T<)  136.  Jesus  foretells  tub  fall  of 
Peter.] 

Matt.  I      Mark.         I       Luk*  IJohn. 

26.  31-35   I  14.  27-31    j  22    31-38   ! 

31.  Then  saith  Jesus.  This  was  a 
direct  and  startling  declaration  of  our 
Lord,  which  may  have  been  called 
forth  jy  Peter's  inquiry,  "  Whither 
goest  thou  %"  (John  13.  36.)  Or 
which  more  likely  was  brought  sud- 
denly upon  them." IT  All  ye  shall  be 

offended  (that  is,  shall  stumble,  as  the 
word  means)  because  of  me — on  my 
account ;  you  will  be  staggered  in 
your  faith  on  account  of  my  betray- 
al and  delivery  into  the  hands  of 
my  enemies.  It  shall  prove  an  of- 
fence, or  occasion  of  stumbling  to 
you,  that  I,  your  Leader,  shall  seem 
to  fall  under  the  power  of  the  wicked. 

IT  For  it  is  written.  This  refers  them 

to  one  of  their  own  prophets'  predic- 
tions fulfilled  in  this  event.  Zech.  13.  7. 
This  represents  the  Father  as  smiting 
Christ,  the  shepherd  of  His  people. 
So  Isa.  53.  "  It  pleased  the  Lord  to 
bruise.  Him."  The  plan  had  the  high- 
est authority,  and  His  covenant  was 
"with  the  Father.  And  as  a  substi- 
tute and  sacrifice,  He  was  accepted, 
and  in  Him  the  Father  was  well 
pleased.  Now,  when  the  time  had 
come  for  Christ  the  shepherd  to  be 
smitten,  the  flock — that  is,  the  disciples 
—  would  be  scattered  abroad,  and 
would  flee  for  fear  (vs.  56).  (See 
Ps;  23.  1.) 

32.  But  a/'er.  This  was  to  give 
them  the  strongest  assurance  of  His 
actual  rising  .'rom  the  dead.  Here 
was  a  positive  appointment  made  lor 
a  meeting  after  His  burial  and  rising 
again.  It  was  fulfilled.  (See  Mark 
16.  T  Matt.  28.  16.)  Galilee  was  the 
wxjt  of  His  principal  raimsuaticias. 


32  But  after  I  am  risen  igain,  • 
I  will  go  before  you  into  Galilee. 

33  Peter  answered  and  said 
unto  him,  Though  all  men  shall 
be  offended  because  of  thee,  yet 
will  I  never  be  offended. 

34  Jesus  said  unto  him,  Verily 


33.  Though  all.  This  is  the  strong 
language.  "  Though  all  should  be 
offended  "  (the  word  'lmev"  Ns  added), 
meaning  all  the  aposf>  oeside,  and 
all  others.  This  if  .uaracteristic  ot 
Peter — bold,  for^  ^id.  fearless,  hearty. 
He  had  strong  ieeling,  too  much  self- 
confidence,  too  little  spirit  of  depend- 
ence. Such  men  are  very  likely  to  find 
themlseves  weaker  and  worse  than  they 
had  thought.  "Let  him  that  thinketh  he 

v,tandeth  take   heed    lest  he  fall." 

II  Willi  never.  The  phrase  in  the  Greek 
is  intensive  —  and  "  is  used  of  that 
which  in  no  way  is  or  can  be."—  Winer. 
Luke  records  a  warning  that  Christ 
gave  first  to  Peter.  "  Satan  hath  de- 
sired to  have  thee',  that  he  may  sift 
thee  as  wheat."  Still  he  went  forward, 
and  with  all  this  forewarning  he  found 
himself  the  guilty  man,  before  he 
was  aware.  The  prediction  had  no- 
thing to  do  with  inducing  his  wilful 
denial — it  would  rather  have  pre- 
vented it — nor  did  it  alter  the  crime 
"  Lead  us  not  into  temptation." 

34.  Before  the  cock  crow.  The  day- 
break is  here  meant,  commonly  call- 
ed cock-crowing,  though  the  cock 
crows  also  at  midnight,  which  ac- 
counts for  Mark  and  Luke  reading, 
"  Before  the  cock  crow  twice."  This 
denial  was  thrice  repeated  (see  vss. 
70-74).  He  denied  being  a  disciple 
of  Jesus,  and  denied  again  and 
again  any  acquaintance  with  Him, 
or  approbation  of  Him.  Our  Lord 
plainly  foreknew  all  this,  even  in 
the  nicest  particulars,  and  hence,  w« 
s^e  His  divinity. 

35.  Though,  1  should  die  with  thee. 
This  was  the  strongest  form  in  which 
Peter  could  put  his  expression  of  con- 
fidence. It  was  a  proverbial  expres- 
sion.    This  shows  us  Peter  in  himself, 


A.  D  33.] 


CHAPTER  XXVI. 


27* 


1  say  unto  thee,  that  this  night, 
before  the  cockcrow,  thou  shalt 
deny  me  thrice. 

35  Peter  said  unto  him, 
Though  I  should  die  wiL  thee, 
yet  will  I  not  deny  thee.  Like- 
wise also  said  all  the  disciples. 

36  IF    Then    p   cometh    Jesus 

p  Mar.U.32,&c.  Lu.22.39.&c.  Jno.l8.1,&c. 


Observe.  The  strength  of  man  is 
weakness.  However  positive  we  may 
be  of  our  principles,  we  should  never 
be  above  praying  against  temptation, 
nor  above  taking  the  warnings  which 
Christ  gives.  Christians  may  fall 
into  sin.  but  cannot  fall  away,  for 
Christ,  the  Great  Intercessor,  prays  for 
them,  that  fair  faith  fail  ?i£^(Lu.22.52). 

$  142  The  agonty  in  Gethsemane. — 
Evening  introducing  the  sixth  day 
of  the  week.     Mount  of  Olives. 
Matt.       I      Mark.      I       Luke.     I    Joha. 
26.30-46  I  14.32-42  I  22.40-40  I 

30.  Then  cometh  Jesus.  John  has  it, 
"when  Jesus  had  spoken  these  words," 
viz.  the  discourse  to  them,  which  he 
Dad  just  recorded  (chap.  14-17  inclu- 
sive), encouraging  them  in  the  gospel 
— laying  down  the  great  practical 
principles  upon  which  they  should 
stand — opening  the  plan  of  His  gra- 
cious economy,  and  promising  them 
the  Spirit — and  concluding  with  the 
intercessory  prayer.  That  interesting 
and  parting  address  to  them  was 
marie  probably  before  they  left  the 
room — "  the  guest  chamber  " — which 
is  quite  consistent  with  the  general 
terms  of  vs.  30,  where  it  is  meant 
that  they  sung  a  hymn  (according  to 
the  custom)  and  afterward  went  out 
to  Olivet.  They  went  out  probably 
before  midnisrht.  John  mentions  that 
Christ's  parting  words  were  spoken 
before  they  crossed  the  brook  Ce- 
dron.  ThrB  brook  ran  just  under  the 
city  wall  on  the  east,  before  rising 
the  slope  of  Olivet,  where  Gethsema- 
Ue  was.  (See  plate  of  Modern  Jeru- 
salem.) John  further  mentions  ("18. 
2;    that  "  Judas  knew  the  place — for 


with  them  unto  a  place  called 
Gethsemane,  and  saith  unto  the 
disciples,  Sit  ye  here,  while  I 
go  and  pray  yonder. 

37  And  he  took  with  him  Pe- 
ter and  the  two  sons  of  Zebe- 
dee,  and  began  to  be  sorrowful 
and  very  heavy. 

38  Then  saith  he   unto  thern. 


Jesus  ofttimes  resorted  thither  with 
His  disciples."  It  was  not  for  con- 
cealment, but  according  to  His  known 
custom.  His  obedience  unto  death 
was  purely  voluntary.  The  place  was 
hallowed,  doubtless," to  that  band,  for 

meditation,  converse  and  prayer. 

IF  Gethsemane.  Matthew  and  Mark 
read,  "  a  place"  The  term  means  •'  a 
place  of  oil  presses ,"  from  two  Hebrew 
words.  John  has  it,  ua  garden ;" 
gardens  were  not  allowed  in  the  holy 
city.  A  cluster  of  eight  old  olives  is 
still  found  on  this  consecrated  ground 

of  Christ's  prayers  and  agonies. 

IT  The  disciples.  He  directed  them  to 
remain  where  they  had  entered,  while 
He  went  on  farther  to  pray  alone. 
Luke  says  that  He  charged  them  to 
prav  against  entering  into  tempta- 
tion, and  "was withdrawn  from  thern 
about  a  stone's  cast."  Matthew  gives 
only  the  general  narrative  (22.  41), 
but  speaks  of  His  singling  out  three 
disciples  and  going  on,  and  then 
withdrawing   a   short    distance  from 

these,  to  pray. TT  Sit  ye  here.   This 

same  direction  Abraham  addressed 
to  his  servants  when  he  went  to  sa- 
crifice Isaac  (Gen.  22.  5). 

37.  Peter  and  the  two  sorts  of  Zrbe- 
dee,  viz.  James  and  John  (Matt.  10. 2). 
These  three  our  Lord  had  taken  with 
Him  before  on  rare  occasions.  We 
know  not  why.  unless  it  was  to  pre- 
pare them,  by  special  experience,  lor 
special  duties  and  sufferings,  such  as 
fell  to  their  lot.  They  were  chosen 
to  accompany  Him  at  the  cure  of  the 
ruler's  daughter  (Luke  8.  51),  and  at 
the  transfiguration.  (Matt.  17  1.) 
IT  Began  to  be  sorrowful.  He  en- 
tered now  into  the  special  griefs  ol 


274 


MATTHEW. 


A.  I).  33 


My  ^soiU  iy  exceeding  sorrow-  I 
*ul,  even  unto   death :  tarry  ye 
here,  and  watch  with  me. 

39  And  he  went  a  lktle  farther, 
and  fell  on  his  face,  and r  prayed, 

q  Ps.lie.3.  ls.53  3,10.  Jno.12.27.    r  He.5.7. 

His  approaching  death,  and  it  was  as 
though  they  had  just  begun,  though 
He  had  been  a  "  man  of  sorrows." 
The  context  shows  that  He  suffered 
now  and  was  "  very  heavy  "  — oppres- 
sed and  burdened.  He  had  no  sins 
of  His  own  to  make  Him  sorrowful, 
but  He  had  assumed  the  responsibili- 
ties of  sinners.  He  had  undertaken  to 
be  "  made  a  curse  for  us"  Mark  says, 
"  He  began  to  be  sore  amazed  and  to 
be  very  heavy."  He  bore  the  curse 
of  sin — the  weight  of  His  people's 
condemnation  lay  upon  Him. 

38.  My  soul  is  exceeding  sorrowful, 
&c.  Here  He  broke  out  in  an  ex- 
pression of  His  inward  agony.  As 
yet  all  was  quiet  in  the  garden — no 
one  had  bruised  Him — the  mere  dread 
of  dying  could  not  so  have  distressed 
Him,  for  martyrs  have  triumphed  at 
the  stake — but  he  was  pouring  out  His 
soul  unto  death.  (Isa.  53.  last  vs.) 
He  stood  already  in  the  sinner's  place, 
and  hence,  His  exceeding  sorrow  of 
spirit.  "  even  unto  death  " — reaching 
the  measure  of  death  sufferings  before 
physical   death  came    on.     Observe, 

it    was    soul-sorrow    unto   death! 

IT  Waf,ch  with  me.  This  means  sub- 
stantially the  same  as  Luke's  lan- 
guage, "  Pray  that  ye  enter  not  into 
temptation"  (22  40) ;  yet,  including, 
besides  this  vigilance  and  prayer  for 
themselves,  the  idea  of  sympathizing 
with  Him.  He  called  for  their  live- 
liest interest.  He  was  brought  to 
that  point  of  shrinking  where  He  call- 
ed in  their  help.  It  was  near  mid- 
night. 

39.  A  little  further — that  is,  be- 
yond them — removing  from  the  three 
Hisciples  so  as  to  be  quite  alone  in 
His  grief.     Luke's  words,    "  about  a 

stone'*  cast,"  refer  to  this IT  Fell 

«n  his  face.  Luke  says,  H  3  "  kneeled 
down  and  prayed."  But  Matthew 
mention*   this    moie   dis.ressed   and 


saying,  O  my  Father,  if  it  be 
possible,  let  this  cup  8  pass  from 
me  I    nevertheless,   «  not    as    I 
will,  but  as  thou  wilt. 
40   And   he   cometh  unto  the 

S  c.20.22.     t  Jno.5.30;  6.3S.  Ro.15.3.  Ph.2.8. 


prostrate  attitude  which  His  prayer 
tcx*k,  expressive  of  a  most  over- 
whelming wo.  All  these  attitudes 
of  earnestness  and  anguish  He 
took.  This  was  the  natural  ges- 
ture   of    his   emotion U  If  it    U 

possible.  Luke  has  it,  "  If  thou  be 
willing."  Mark  refers  it  also  to  the 
Father's  pleasure,  and  speaks  of  all 
things  being  possible  with  God.  Here 
is  the  conflict  and  agony  in  the  Re- 
deemer's breast,  showing  the  extrem- 
ity to  which  he  was  bright,  even  to 
the  point  of  shrinking!  Here  is  His 
filial  spirit  under  the  heaviest  suf- 
fering. Here  it  is  proved  how  neces- 
sary it  was  that  Chr&t  should  take 
this  cup,  and  not  only  i.hat  He  should 
die,  and  none  other,  but  that  He  should 
take  this  cup,  and  not  another  cup — 
even  this  cup  of  the  curse  i  It  was  not 
possible  that  He  should  be  released 
from  this — for  in  this  there  was  sub- 
stitution  and  expiation.     "He  hath 

borne  our  griefs,"  &c. IF  Cup,  or 

chalice.  As  a  cup  contains  some- 
thing to  drink,  it  is  used  to  express 
a  draught  of  bitter  experience. 
IT  Nevertheless.  This  he  refers  at 
last  to  the  Father's  appointment, 
and  thus  He  defers  to  the  Father's 
pleasure.  It  was  not  more  import- 
ant that  Christ  should  be  voluntary 
in  His  sacrificial  work,  than  that 
in  Him  the  Father  should  be  "well 
pleased  "  (Isa.  42.  21).  This  was  ex- 
pressed at  His  baptism.  "  This  is 
my  beloved  Son  in  whom  I  am  well 
pleased."  "  It  pleased  the  Lord  to 
bruise  Him.  He  hath  put  him  to 
grief."  (Isa.  53.  10.)  "Thoushal 
make  His  soul  an  offering  for  sin  * 
"  The  Lord  hath  laid  on  Him  the  ini- 
quities of  us  all."  (Isa.  53.  10.)  "A 
1  body  hast  thou  prepared  me,"  lie  says; 
and  now,  in  the  sacrifice  the  flesh 
that  was  taken  in  order  tc  lie.  scarce- 
ly survives  this  ago  iy  ;  and  the  hu 


A  n  33. 


CHAPTER   XXVI. 


275 


disciples,  and  finie,h  them 
asleep,  an.l  saiti  unto  Peter, 
What !  could  ye  not  watch  with 
me  one  hour? 
41  Watch,  '  and  pray,  that  ye 
'  enter  not   into    temptation  ;  w 

U  Mar.13.3o;  14.38.  Lu.22.40.   Ep.6.18.  Re.16.15. 
V  Pr.4.H,15.     ID  Re.3.10. 

man  soul  shudders  and  shrinks  at 
the  endurance.  This  "Nevertheless" 
hints  at  the  covenant  which  Christ 
had  entered  into  with  the  Father, 
which  bound  Him  to  its  terms. 
Though  the  curse  was  awful,  yet  the 
will  of  the  Father  was  supreme. 
Though  Christ  shrunk,  yet  He  was 
voluntary,  in  consideration  of  that 
covenant  engagement. 

40.  Asleep.  Luke  has  it,  He  "  found 
them  sleeping  lor  sorrow."  (ch.  22. 
45.)  This  refers  to  the  three  whom 
He  had  taken  apart.  No  other  Evan- 
gelist mentions  the  cause  of  their 
drowsiness.  But  Luke  was  a  physi- 
cian (Col.  4.  14),  and  he  was  pre- 
pared to  speak  on  this  point,  and  he 
would  be  likely  so  to  do.  So  he  no- 
tices the  bloody  sweat  (22.  44),  and 
fhe  cure  of  Malchus'  ear  (22.  51). 
^ersons  condemned  to  die  are  often 
waked  from  sound  sleep  by  the  exe- 
cutioner. Excessive  sorrow  brings  on 
sleep.     This  is  hinted  at  by  our  Lord 

in    the    next   verse. IT  Sailh  unto 

Peter.  Peter  had  boosted,  but  now  he 
was  to  see  and  feel  his  weakness. 
How  feeble  are  our  best  resolutions 
or  dispositions  towards  God.  How 
easily  are  we  overcome  by  the  world, 
the  flesh  and  the  devil.  What  could 
we  do  but  for  upholding,  and  strength- 
ening, and  reclaiming  grace. 

41.  Watch  and  pray,  that  ye  enter 
not;  or,  in  Mark,  "  lest  ye  enter  into 
temptation.  They  were  in  danger 
of  losing  their  confidence  in  Christ, 
when  they  should  see  Him  betrayed 
into  the  hands  of  sinners.  And  here 
they  are  directea  to  watch  against 
this  temptation,  which  He  saw  to  be 
coming  on.  A  concern  for  their  omii 
6uuls  in  this  coming  trial,  should  keep 
ihem  watching  against  Satan's  power 
ia  their  hear'*.     We  should   always 


the  spirit  ■  indeed  is  willing,  but 
the  flesh  is  weak. 

42  He  went  away  again  the 
second  time,  and  prayed,  say- 
ing, O  my  Father,  if  this  cup 
may  not  pass  away  from  me,  ex- 

X  Is. 26. 8,9.  Ro.7.18-25.  Ga.5.17. 


watch,  knowing  that  the  adversary  is 
always  ready  to  ensnare  and  destroy 
us.  They  were  to  pray  against  being 
overcome,  and  lest  they  should  be 
overcome  by  that  temptation.  So  we 
are  to  pray  that  we  may  not  run  into 
temptation,  nor  come  in  the  way  of  it — 
especially  that  we  may  not  yield  to  it. 
And  if  ice  do  not  pray,  the  tempter  will 

gain   the  advantage. IT  The  spirit 

indeed  is  witling  (vfoBvfiov).  Mark 
has  the  same  Greek  word,  but  it  is 
there  rendered  "  ready."  They  were 
in  danger  from  the  infirmities  of  the 
flesh.  These  are  a  fruitful  source  of 
temptation.  Satan  attacks  us  through 
the  flesh,  and  takes  advantage  of  our 
weaknesses.  Therefore  we  are  the 
more  earnestly  to  pray  for  all  needed 
supports  and  helps  in  the  trying  hour. 
We  should  take  this  passage  (says 
Bengel).  not  toexcuse  our  torpor,  but  to 
sharpen  our  vigilance  (see  Heb.  5.  7). 
42.  He  went  away  again.  The 
tenor  of  His  prayer  seems  altered 
now,  and  it  is  rather  a  devout  sub- 
mission. He  returns  now  to  give  in 
His/ree  and  full  consent  to  the  endur- 
ance. The  sufferings  are  here  shown 
to  have  been  well  understood  before- 
hand. This  was  most  important 
This  is  distinctly  declared  by  John 
(18.  4),  "Jesus  knowing  all  things 
that  should  come  upon  him."  Yet, 
"  drinking  the  cup"  that  is,  taking  all 
the  load^of  our  condemnation,  and 
going  through  the  bitter  experience, 
was  full  of  agony,  from  which  the 
flesh  could  not  but  shrink.  Luke 
notes  that  an  angel  from  heaven 
here  appeared  and  strengthened  Him 
(vs.  43),  and  that  "  His  sweat  was,  as 
it  were,  great  drops  of  Ucod  falling 
down  to  the  ground,"  (vs.  14.)  occa- 
sioned, as  in  other  instances  on  reevrd, 
by   the   extreme   suffering.      Vet  he 


276 


MATTHEW. 


[A.  D.  3a 


cept  I  drink  it,  thy  will  be  done. 

43  And  he  came  and  found 
them  asleep  again  :  for  their 
eyes  were  heavy. 

44  And  he  left  them,  and  went 
away  again,  and  prayed  the  third 
y  time,  saying  the  same  words. 

45  Then  cometh  he  to  h;s  dis- 
ciples, and  saith  unto  tnem, 
Sleep  on,  now,  and  take  your 

y  2Cor.I2.8. 


does  not  say  blood,  but  "  as  it  were  " 
blood — bloody — or  large  as  drops  of 
blood.  And  this  was  from  anguish 
of  soul — from  burdens  laid  upon  His 
spirit.  Already  He  lay  under  the 
tremendous  Aveight  of  the  curse,  and 
stood  charged  with  the  iniquities  of 
such  as  He  had  undertaken  lor  in 
covenant  with  the  Father.  Yet,  in  the 
midst  of  it  all,  He  declares  His  willin ^ 
ness  to  drink  the  cup.  because  this  was 
His  part  in  the  eternal  covenant  of  re- 
demption, and  by  this  means  Jesus  was 
to  "  save  His  people  from  their  sins." 

43.  Asleep  again.  Mark  adds, 
"neither  wist  they  what  to  answer 
Him"  (cm.  14.  40).  They  were  in  the 
extremest  heaviness,  completely  over- 
powered, and  not  fully  awaked-  by  our 
Lord's  address  to  them.  So  at  the 
transfiguration,  Peter  and  they  that 
were  with  him  (the  same  company 
of  disciples,  Peter,  James  and  John) 
were  heavy  with  sleep,  and  probably 
from  the  overpowering  excitement 
(Luke  9.  32).  How  poorly  able  are 
our  weak  natures  to  enter  into  Christ's 
sufferings,  or  His  glory. 

44.  The  same  words  (vs.  42).  This 
wrestling  was  continued,  and  the  ut- 
most earnestness  was  shown.  Re- 
peated praying  i>  a  different  thing 
from  vain  repetition  in  prayer.  From 
His  earnestness  we  learn  not  to  be 
discouraged  or  to  grow  weary,  for 
'  He  was  heard,  in  that  He  feared" 
(Heb.  5.  7).  He  was  enabled  to  say, 
"not  my  will,  but  thine  be  done." 
We  are'heard  as  much  by  beingena- 
oled  to  endure,  as  by  having  the  afflic- 
tion spared  us.  Paul  was  heard,  not 
by  having  the  thorn  remo\ed  but  by 


rest:  behold,  the  hour  is  a 
hand,  and  the  Son  of  man  is  be- 
trayed into  the  hands  of  sinners. 
4(3  Rise,  let  us  be  going:  be- 
hold, he  is  at  hand  that  doth  be 
tray  me. 

47  1"  And  while  he  yet  spake, 
lo,  z  Judas,  one  of  the  twelve, 
came,  and  with  him  agreatmul- 


having  the  promise  come  to  Him  in 
all  its  consoling  power — 'r  My  grace 
is  sufficient  for  thee"  (2  Cor.  12.  9). 

45.  Sleep  on  now.  In  perfect  con- 
sistency with  the  foregoing  narrative, 
He  comes  up  to  them  at  last,  declar- 
ing that  He  has  no  longer  that 
special  need  for  their  watching  with 
Him  there  as  at  first — that  He  had 
come  to  the  point  of  peace  and  tri- 
umph, where  He  had  sweetly  put  all 
fears  to  rest,  and  now  He  could  dis- 
pense with  their  watchings  with  Him, 
fo\  He  felt  not  alone  as  before.  Be- 
sia.s,  their  watching  could  do  Him 
no  good  any  longer.  For  scarcely 
has  He  uttered  these  words,  when 
He  sees  the  traitor  approach,  and,  as 
in  the  same  breath,  He  cries  out, 
"  Rise,  let  us  be  going."  Here  would 
come  in  Mark's  additional  language, 
-:  It  is  enough."  Luke's,  "  Why  sleep 
ye  V'  (22.  46  )  would  seem  to  have 
been  at  His  first  rising  from  prayer, 
corresponding  with  Matt.  26.  40. 

Observe,  (1.)  How  sluggish  and 
unworthy  are  the  best,  the  favourite 
three  among  the  twelve.  (2.)  How 
insupportable  is  the  curse  of  sin, 
(3.)  Christ's  sufferings  are  seen  to  be 
vicarious — in  the  stead  of  others — and 
the  grace  free  without  any  desert  of 
others — all  according  to  a  particular 
plan,  and  an  eternal  covenant  with 
the  Father. 
$   143.    Jesus    betrayed    and    made 

prisoner. — M'.  of  Olives.    E  ieni)is 

introducing   the    sixth    day   of  inA 

week. 

Matt.      I        Mark.       I     Lukf.    \      Jci.n. 
26.47-561   14.43-52  ,22.47-531    18.2-12 

47.   Wlvile  He  yet  spake     The  dis- 


A.  tf.  £M 


CHAPTER  XXVI. 


277 


titude,  with  swords  and  staves, 
from  the  chief  priests  and  eld- 
ers of  the  people. 

48  Now  he  that  betrayed  him 
gave  them  a  sign,  a  saying, 
Whomsoever  I  shall  kiss,  that 
»ame  is  1  e  :  hold  him  fast. 

49  And  forthwith  he  came  to 
Jesus,  and  said,  Hail,  Master  ; 
and  kissed  b  him. 

50  And  Jesus  said  unto  him, c 
Friend,     wherefore     art     thou 

a  Ps.38.12.  b  2Sa.3.27;  20.9.  Ps.28.3.  C  Ps.41. 
B,  55.13. 


ciples  must  have  marked  this  striking 
prediction  of  Christ  and  His  full 
foresight  of  the  events.  This  would 
naturally  strengthen  their  confidence. 
Since  Judas  went  out  from  the  sup- 
per, He  had  been  bargaining  with 
the  chief  priests  and  completing  the 
arrangements   for    Christ's    delivery 

into  their   hands. -H    With  him  a 

great  multitude.  John  says,  "  a  band 
and  officers  from  the  chief  pnests 
and  Pharisees."  Some  have  sup- 
posed that  Judas  was  entrusted  with 
the  command  of  a  cohort  stationed  in 
the  castle  of  Antonia,  or  with  the 
guard  which  attended  near  the  tem- 
ple at  the  time  of  the  great  feasts. 
These  were  likely  Roman  soldiers 
ar.d  Jewish  guards,  carrving  'swords 
and  clubs"  (translation  1582).  The 
Wicklif  translation,  1580,  has  it 
'swordis  and  battis."  Besides  these, 
they  had  "  lanterns  and  torches."  See 
John  18  3.  Guilty  consciences  led 
them  to  make  large  preparations,  and 
to  take  a  strong  force. 

48.  A  sign.  That  there  might  be 
no  mistake  or  failure  in  seizing 
Christ,  he  gave  them  a  mark  by 
which  they  might  know  which  was 
He  ;  he  was  to  kiss  the  person,  and 
on  his  kissing  Him,  they  were  to 
seize  Him.  The  kiss  was  a  customary 
mude  of  friendly  salutation  among 
the  Jews  and  early  Christians.  See 
Luke  7.  45.  Hence  the  "  holy  kiss" 
of  Paul.  1  Cor.  16.  20.  Rom.  16.  16. 
This  custom  stfl  prevails  in  the 
Eastern  church.  What  fojl  hy^x:- 
24 


come?  Then  came  they  and  laid 
hands  on  Jesus,  and  took  him. 

5!  And,  behold,  one  of  tnem 
which  were  with  Jesus  stretched 
out  his  hand,  and  drew  his  sword, 
and  struck  a  servant  of  the  high 
priest,  and   smote  off  his  ear. 

52  Then  said  Jesus  unto  him, 
Put  up  again  thy  sword  into  his 
place :  for  d  all  they  that  take 
the  sword  shall  perish  with  the 
sword. 

d  Ge.9.6.  Eze.35.5,6.  Re.12.16. 

risy.  A  kiss,  the  signal  to  hold  Him 
fast,  or  as  Mark  has  it,  to  "  take  Him 
and  lead  Him  away  safely,"  or  cau- 
tiously. 

49.  Hail,  Master.  This  was  part 
of  the  salutation  —  "Hail,  Rabbi." 
Health  to  thee  ! 

50.  Friend — as  we  say,  "my  friend." 
This  is  the  substance  of  the  conver- 
sation which  John  more  particularly 
details  (18.  4-9) — Christ's  question, 
whom  seek  ye  1  and  their  reply — the 
overpowering  effect  of  His  answer, 
"  I  am  He,"  &c. — all  as  preliminary 
to  their  seizing  Him.  Luke  has  it, 
"Judas,  betrayest  thou  the  Son  ot 
man  with  a  kiss  ?"  The  term  here, 
is  meant  as  the  language  of  recogni- 
tion— that  Christ  knew  Him  well,  and 
knew  his  object — and  that  the  traitor 
could  not  deceive  Him  by  his  hypoc- 
risy. Judas  was  not  alone  —  but 
Christ  accosted  him  personally — and 
to  his  amazement. 

51.  One  of  them.  This  was  Peter ^ 
as  John  informs  us  (John  18.  10). — 
IT  A  servant.  His  name  was  Malchus. 
The  gracious  Saviour  healed  the 
wound  immediately.  (Luke.  SeeFig. 
ch..l8.  20.) 

52.  Put  up  again,  &c.  This  was 
a  rebuke  to  Peter.  The  sheath  was 
the  place  for  the  sword.  Such  a  deed 
was  even  a  reflection  upon  the  na- 
ture of  His  kingdom.  See  John  18. 
36.  "  My  kingdom  is  not  ot  this 
world,  else  would  my  servants 
fight."  Christ  needed  no  such 
defences,     and    they    that    take    the 


279 


MATTHEW. 


A.  D.  33 


53  Thinkest  thou  that  I  cannot 
now  pray  to  my  Father,  and  he 
shall  presently  give  me  more 
than  twelve  legions  of e  angels. 

54  But  how  then  shall  the 
scriptures  be  fulfilled,  that  f 
thus  it  must  be  1 

55  In  that  same  hour  said  Je- 

e  2K.6.17.  Da.7.10.  C.4.11.     /Lu  24.26,46. 

sword  render  themselves  liable  to 
the  same  weapons,  and  the  aggres- 
sors in  such  violence  will  be  the  suf- 
ferers. Compare  Gen.  9.  6,  "  Who- 
so sheddeth  man's  blood,  by  man 
shall  his  blood  be  shed — for  in  the 
image  of  God  made  He  man."  Here 
again  Christ  shows  His  willingness 
to  suffer — and  the  covenant  grounds 
of  it  all — and  John  has  it  here,  "  The 
cup  which  my  Father  hath  given  me, 
shall  I  not  drink  it  %  "    (John  18.  11.) 

53.  Thinkest  thou.  Such  a  resort 
betrayed  an  unworthy  trust,  and  a 
poor  understanding  of'His  higher  de- 
pendence. It  was  like  getting  bread 
out  of  stones,  instead  of  living  by 
every  word  that  proceedeth  out  of  the 
mouth  of  God  (Matt.  4.  3).  It  was 
not  for  want  of  helpers  that  He  gave 
Himself  up  to  Judas.     But  "for  this 

cause  He  came  unto  this  hour." 

tf  My  Father.  Here  is  still  the  filial 
temper  and  confidence.  It  was  not  a 
conflict  between  the  Father  and  the 

Son. IT  Twelve  legions.     A   legion 

was  a  body  of  the  Roman  army,  va- 
rying from  about  4,000  to  over  6,000 
men.  It  is  taken  for  an  indefinitely 
large  body,  as  in  Luke  8.  30,  where 
the  demoniac  gave  his  name  a?  "  Le- 
gion, because  many  devils  were  en- 
tered into  him."  The  number  twelve 
is  to  the  same  effect.  The  hint  is, 
that  He  could  have  a  legion  of  angels 
in  the  place  of  each  disciple  for  a 
body  guard  —  and  that  He  did  not 
choose  the  twelve  for  such  a  pur- 
pose as  a  defence  with  swords. 

54.  But  how  then.  Here  the  whole 
subject  is  explained.  The  Saviour 
plainly  had  undertaken  to  die(Bengel). 
His  death  was  not  a  cemmon  death 
or  any  casual  event.      It  had    been 


sns  to  the  multitudes  Are  ye 
come  out,  as  against  a  thief, 
with  swords  and  staves  for  to 
take  me?  I  sat  daily  with  you 
teaching  in  the  temple,  and  ye 

aid  no  hold  on  me. 

56  But  all  this  was  done,  that 
the  scriptures  e  of  the  prophets 

g  Ge.3.15.  Ps.22.69.  Is.53.  La.4.20.  Da.9.24,26. 
Zee. 13.7.  Ac. 1.16. 


predicted  in  the  Scriptures,  and  an 
eternal  covenant  now  demanded  it 
as  the  great  prescribed  condition 
of  man's  redemption.  Ought  not 
Christ  to  have  suffered  these  things 
(i.e.  was  it  not  necessary).  (Luke  24. 
2G.  27.)  He  labours  to  show  through- 
out that  His  death  in  all  these  cruel 
circumstances,  was  both  predeter- 
mined and  voluntary.  For  the  pro- 
phecies,  see  Psalms  17.  22. 69.  Isa.  53. 
Dan.  9.  24,  &c. 

55.  Are  ye  come  out,  &c.  The  three 
Evangelists  have  these  same  words, 
and  they,  doubtless,  were  speken  in  a 
way  to  leave  the  strongest  impres- 
sion. This  brings  out  the  secret  of 
such  preparations  for  His  seizure. 
It  was  rendered  necessary  only  in 
their  troubled  conscience  and  dis- 
turbed imagination.     "  The  wicked 

flee   when   no  man  pursuclh." -IT 

As  against  a  thief — or  rather  robber. 
Here  again  He  declares  a  voluntary 
surrender,  and  the  ground  of  it,  in 
the  predictions  which  must  be  fulfill- 
ed. What  a  tremendous  word  to 
them  was  this,  that  it  was  not  at  all 
their  strong  force,  but  rather  the  hand 
of  God,  even  in  His  arrest.  What 
a  thought  to  the  apostate,  infamous 
traitor,  that  he  was  fulfilling  the 
Scripture,  and  that  a  sovereign  God 
was  higher  than  he — so  that  even  in 
this,  he  could  not  contravene  the 
Divine  purpose,  nor  escape  the 
judgment  of  God.  Here,  also, 
Christ  vindicates  His  peaceable 
course,  and  His  cpen,  public  man- 
ner among  them  Why  all  this 
arming  as  againsi  a  thief,  except  in 
their  own  wicked  thoughts?  Judas 
might  have  feared  His  power,  fronc 
the     impressions    he    had    of    Hid 


A.  D  33.1 


CHAPTER  XXVI. 


279 


might  be  fulfilled.     Then  all  the 
disciples  forsook  him,  and  fled. 
57  T  And  h  they  that 
had  laid    hold  on  Jesus  led  him 
away  to  Caiaphas  the  high  priest, 

h  Mar.l4.53.&c.  Lu.22.54,&c.  Jno.l8.12.&c. 


wondrous  w  .rks.  Had  he  not  seen 
His  omnipotence  1 

56.  But  all  this  was  done.  Here 
again  occurs  this  phraseology  of  the 
Evangelists,  and  especially  of  Mat- 
thew, who  refers  the  Jews  constant- 
ly to  their  own  prophecies.  There 
was  a  purpose  in  all  this  that  the 
scriptures  should  be  fulfilled.  Gen. 
3.  15.  Ps.  22.  69.  Isa.  53.  Dan.  4. 
24,  26.  Zech.  13.  7.  Luke  expresses 
it,  "  This  is  your  hour,  and  the  power 

of  darkness."  (22.  53.) H  Forsook 

Him.  Then — at  this  juncture — when 
He  was  actually  seized,  their  alarm 
overpowered  them.  Natural  sense 
was  overcome,  and  faith  failed.  The 
effect  was  the  same  with  all  of  them, 
and  even  this  fulfilled  His  prediction, 
(20.  31,)  and  see  Zech.  13.  7.  Here 
an  incident  is  related  of  a  young 
man  who  followed    Him,    and  was 


where  the  scribes  and  the  eluers 
were  assembled. 

58  But  Peter  followed  him 
afar  off,  unto  the  high  priest's 
palace,  and  went  in,  and  sat 
with  the  servants,  to  see  the  end. 


seized  by  the  guard,  but  escaped. 
(Mark  14.  51.)  Christ  should  not  be 
utterly  without  a  follower,  even  in  that 
extremity.  No  suffering  was  ever  so 
awful  as  Christ's,  even  in  the  garden, 
We  can  only  judge  what  it  mus* 
have  been  beyond  all  our  thought, 
by  knowing  what  it  was  for  —  the 
curse  for  sin.  "  He  was  made  svn 
for  us  " — i.  e.,  He  stood  in  the  sin- 
ner's place.  Those  who  continue 
to  sin,  after  all  that  has  been  done 
for  them,  He  will  visit  with  heaviest 
retribution;  and  at  the  judgment 
He  will  utterly  reject  those  who 
here  reject  Him.  Observe,  Christ 
gave  Himself  up  to  death  voluntarily. 
He  was  delivered  up  by  the  determi- 
nate counsel  and  foreknowledge  ot 
God  ;  yet,  by  wicked  havds  He  was  cru- 
cified and  slain  (Acts  2.  23). 


§  144.  Jesus  before  Caiaphas.     Peter 

THRICE      DENIES      HlM. — NlGHT 

introducing  the  sixth  day  of  the 
week. 
§  145.  Jesus  before  Caiaphas  and  the 
Sanhedrim — is  the  Christ — 
is  condemned  and  mocked. — 
Morning  of  sixth  day — JeruHem. 

57.  Led  Him  away.  Our  Lord  was 
in  the  garden,  seized  now  by  Judas' 
band.     The  mob  gave  no  reason  for 

seizing   Him. TT  Caiaphas.     John 

states  that  they  led  Him  to  Annas 
first.  This  was  out  of  compliment, 
fcr  he  had  been  high  priest,  and  those 
who  had  held  the  office  retained  some 
of  their  authority,  sat  in  council,  &c. 
He  may  have  been  President  of  the 
Sanhedrim  at  this  time.  The  house 
of  Annas  was  also  a  stopping  place, 
until  the  Sanhedrim  should  be  assem- 
bled at  the  high  priest's  house.  The 
business  of  the  high  priest  was  to 
bit  in  judgment  with  the  Sanhedrim 
I' the  scribes  and  elders),  an',  *o  exer- 


Matt. 

26.  57,53 
69-75 


!6. 59-63 


Mark.    I 

4.  53,54 
66-72 


14.55-65 


Luke. 


22.54-62 


John 

18.13-ia 

25-27 


22.63-71  18.19-24 


cise  judicial  authority.  Deut.  17.  8, 
9.  Though  the  higher  jurisdiction  was 
now  taken  from  the  Jews,  yet  the 
form  remained,  and  it  was  prelimi- 
nary to  a  presentment  before  the  Ro- 
man governor.  Annas  sent  Him 
bound  to  Caiaphas.  (18.  24.) 

58.  Peter.  His  conduct  is  heve 
noted,  since  he  had  so  boldly  and 
boastfully  pledged  himself  for  the 
worst.  He  followed  Christ — for  he 
really  loved  Hi  ill.  and  was  anxious 
for  the  result;  but  his  fears  had  over- 
come him,  and  sight  war  before  faith. 
so  that  he  followed  "afar  af"  Christ 
has  followers,  but,  oh'  (f»»;-  v«pai 
distance   from    Him  -— tb*\i   r^amctuj 


2S0 


MATTHEW. 


|A.  D.  35. 


59  N  )\\  the  chief  priests  and 
elders,  and  all  the  council, 
sought  false  witness  against  Je- 
sus,  to  put  him  to  death ; 

GO    But     found     none  :     yea. 


distance — afraid  of  sacrifices  for  Him, 
even  when  He  goes  to  sacrifice  Him- 
self tor  them — afraid  of  taking  any 
burdens  of  His  blessed  cause,  when 
He  bore  the  burden  of  their  sins  ' 
How  little  do  they  know  that  their 
happiness  and  safety  lie  in  keeping 

near   to    Him. IT    Palace    (at»X»?). 

This  is  rather  the  open  square  of  the 
dwelling — the  court  which  Eastern 
houses  had  in  the  centre  (see  Fig.  ch 
9).  John  here  notes  the  fact,  that 
another  disciple  (which  was  he  him- 
self) also  followed  Christ,  and  went 
in  vrith  Jesus  into  the  high  priest's 
house.  But  Peter  stood  at  the  door 
without.  Matthew  states  that  the 
maid  in  the  porch  recognized  Peter. 
But  John  shows  us  how  this  occur- 
red. Peter  had  been  noticed,  doubt- 
less, standing  outside — and  then  John 
(who  was  known  at  the  high  priest's 
house)  went  out  and  spoke  to  the 
maid  and  brought  in  Peter.  This 
undesigned  coincidence  is  an  inci- 
dental proof  of  the  veracity  of  the 
Evangelists. — Blunt. 

59.  Though  Matthew  and  Mark 
record  Peter's  denials,  after  Christ's 
condemnation,  yet  they  occurred, 
doubtless,  while  Ike  council  was  sit- 
ting  in  judgment.      Luke   mentions 

the  denial  first,  and  so  does  John. 

TT  False  icitness.  The  Sanhedrim 
sought  testimony  that  could  be  urged 
against  Him,  not  in  the  way  of  sheer 
fabrication,  for  such  stood  ready,  but 
would  not  be  admitted.  They  sought 
to  have  the  show  of  right,  though 
they  had  prejudged  the  case,  and  had 
resolved  on  putting  Him  to  death. 
But  the  false  witnesses  did  not  agree 
in  their  testimony  (Mark  14.  56).  It 
is  very  difficult  for  two  or  three 
(which  the  law  required)  to  agree  in 
an  particulars  wier<*  the  whole  is 
raise.  Hence  we  s  ;e  the  strong  proof 
of  truth  we  have  la  the  harmony  of 
tbe  four  Evangelists. 


though    many    false    witnesses: 
came,  yet  found  they  none.     At 
the  i  last  came    two    false    wit 
nesses, 


i  Ts.27  12:  35.11 


60.  Two  false  witnesses.  The  1 ..  w 
required  two  witnesses  to  convic.  a 
man  (Deut.  19.  15). 

61.  /  am  abh  to  destroy.  Here  was 
something  which  they  could  lake  hold 
of.  He  had  spoken  of  His  death  and 
resurrection,  and  had  said  that  the 
temple  of  His  body  which  they  should 
destroy,  He  would  raise  again  in 
three  days.  This  language  they  per- 
verted to  a  declaration  that  He  would 
destroy  their  temple,  "the  temple  of 
God,"  &c.  (Mark  14.  58).  "But 
■neither  so  did  their  ivitness  agree  to- 
gether"  (Mark    14.  59).      Therefore 

this    FIRST    PLAN   FAILED.       This    COUld 

have  been  proved  a  capital  crime,  it 
it  had  so  been  said,  since  it  amounted 
to  the  claim  of  the  power  of  working 
miracles. 

62.   The  high  priest 


IT  Answcrcst  thsu  nothing  ?   Here  sun- 
dry conversations  passed,  as  related. 


k.  D.  33  1 


CHAPTER  XXVI. 


281 


61  And  sa'3,  This  fellcw  said, 
I  am  able  lo  destroy  the  tem- 
ple  of  God,  and   to   build  it  in 
three  days. 

62  And  the  high  priest  arose, 
and  said  unto  him,  Answerest 
thou  nothing  ?  What  is  it  which 
these  witness  against  thee  ? 

63  But k  Jesus  held  his  peace. 
And  the  high  priest  answered 
and   said   unto   him,   I    adjure  > 

j  Jno.2. 19-21.  k  Is.53.7.  c.27.12,14.  MSa.14.26, 
S3.  lKi.22.10. 

Borne  by  one,  and  some  by  another 
Evangelist.  The  high  priest  wished 
to  draw  from  Him  something  which 
should  give  ground  of  procedure — 
as  thus  far  nothing  was  shown — ac- 
cordingly He  pressed  Him  most  sol- 
emnly on  the  great  point  of  His 
alleged  Divinity.  Satan  and  the  San- 
hedrim both  battled  Him  on  this 
point,  "  If  thou  be  thk  Sox  of  God" 
(ch.  4.  3,  6).  Buzlorf  in  his  Talmu- 
dic  Lexicon,  cites  a  Rabbinical  tes- 
timony, which  admits  the  subornation 
of  false  witnesses  against  Christ,  and 
which  vindicates  it  by  law,  on  the 
ground  of  His  introducing  a  new  wor- 
ship (that  is,  of  Himself  as  Divine), 
which  they  counted  idolatry.  See 
Hales'  Analysis  of  Chronology,  vol.  3. 
p.  '209. 

63.  He  lieH  His  peace.  Ha  made 
do  reply,  because  the  witnesses  dis- 
agreed, and  the  whole  matter  was 
contradictory.  The  law  required  the 
concurrent  testimony  of  two  or  three 
examined  apart.  See  Numb.  35  30. 
Deut.  17.  G.  And  He  was  not  intent 
on   a   self-vindication    against   their 

malice. IF  I  adjure   thee — that    is, 

I  demand  of  thee,  upon  thine  oath — 
by  the  living  God.  This  was  the 
usual  form  of  administering  an  oath, 
and  when  the  accused  was  thus  sworn, 
it  was  called  the  oath  of  adjuration. 

See  Numb.  5.  19,  21.  Jo>h.  7.  19. 

fl  Whether  thou  be  the  Christ — that  is. 
the  Messiah — •'  th".  Son  of  God1' — 
whom  the  Jews  e  rpected  (Mark  reads 
"  the  Son  of  tne*  Blessed").  The 
Jews  had  stoned  Him  for  this  claim, 


!  thee  by  the  living  God,  thai 
thou  tell  us  whether  thou  be  the 
Christ,  m  the  Son  of  God. 

04  Jesus  saith  unto  him,  Thou 
hast  said  :  nevertheless  I  say 
unto  you,  Hereafter  n  shall  ye 
see  the  ^Son  of  man  sitting  on 
the  right  hand  °  of  power,  and 
coming  in  the  clouds  of  heaven. 

65  Then  the  high  priest  rent 
his    clothes,    saying,    He    hath 

m  c.1.6.16.  Jno.1.34.  n  Da.7.13.  Jno.1.51.  iTh. 
4.18.  Re.  1.7.      0  Ps.110.1.  Ac.7.55. 

and  they  understood  it  to  mean  an 
assertion  of  divinity  and  equality 
with  the  Father,  as  they  declared  at 
the  time  (John  10.  31).  Now,  h'  He 
would  confess  to  such  a  claim,  they 
would  charge  Him  with  blasohcmv 
(Levit.  24.  16).  If  He  would  deny  it, 
they  could  charge  Him  with  deceiv- 
ing the  people.  Comp.  Luke  22.  67, 
68. 

64.  Thou  hast  said.  This  is  the 
same  as  to  say — Yes,  it  is  so.     Caia- 

i  phas  indeed  had  prophesied  of  a  vica- 
rious death  for  the  people.  "  It  is 
expedient  tor  us  that  one  man  should 

die  for  the  people."     John  11.  50. 

IT  Nevertheless.  Though  you  disbe- 
lieve it,  yet  you  shall  see!  Wicked 
men  have  no  idea  of  Christ  as  the 
Judge,  or  of  their  dismay  at  His  fina- 
coming.  He  here  boldly  declared 
how  that  tribunal  of  the  Almighty 
should  confound  all  their  judgments, 
and  how  He,  though  now  under  ar- 
rest, and  bound,  should  be  seen  on 
the  right  hand  of  power,  enthroned  in 

majesty  and  might. IT  Coming  in 

the  clouds.  According  to  His  predic- 
tions (Matt.  24.  30),  referring  prima 
rily  to  His  coming  for  their  destruc- 
tion, as  a  city  and  nation,  and  alsu 
threatening  the  great  final  judgment*. 

65.  Rent  his  clothes.  This  was  a 
customary  expression  of  amazement 
or  grief,  though  it  was  a  mere  form, 
as  the  rent  was  usually  in  the  seam. 
The  question  now  arises  upon  tht 
justice  of  the  trial  and  sentence  a" 
cording  *.o  the  Jewish  law.  It  is  plaLa 
'.hat  mey  understood  the  title,  Soi* 


282 


MATTHEW. 


[A.  D.  33 


spoken  blasphemy  ;  wliat  fur- 
ther need  have  we  of  witnesses  ? 
behold,  now  ye  have  heard  his 
blasphemy. 


God  (vs.  63\  as  implying^  divinity, 
for  so  alone  could  it  be  blasphemy 
and  worthy  of  death.  Blasphemy 
was  a  capital  crime,  regarded  by  the 
Jews  with  peculiar  horror.  And  if 
Christ  had  been  a  mere  man,  this 
claim  would  have  been  blasphemy,  and 
the  death-sentence  would  have  been 
-awful  (see  John  10.  31-33).  They 
who  deny  Christ's  true  and  proper 
divinity  make  Him  out  a  blasphemer, 
and  join  the  Jew  in  His  condemna- 
tion and  death.  The  law  of  blas- 
phemy, as  it  existed  among  the  Jews, 
extended  not  only  to  the  offence  of 
impiously  using  the  name  of  the 
Supreme  Being,  but  to  every  usur- 
pation of  His  authority,  or  anogation 
by  a  created  being  of  the  honour  and 
power  belonging  to  Him  alone.  The 
crime  was  held  in  such  horror  that 
whoever  heard  it,  was  obliged  to  rend 
Us  garments  ;  but  not  the  high  priest, 
except  in  very  special  cases.  So  the 
nigh  priest's  act  was  an  open  and 
exciting  testimony  to  the  multitude, 
of  His   being  found  guilty.     But  it 

WAS  NOT  BLASPHEMY  IN  CHRIST,  BE- 
CAUSE He  was  God. 

66.  He  is  guilty  of  death.  The 
usual  form  of  giving  sentence — i.  e., 
He  has  incurred  the  penalty  of  death. 
(Levit.  24.  11-16.,  The  high  priest, 
as  presiding  over  the  Council  or  San- 
hedrim, called  for  their  verdict.  They 
gave  it  unanimously,  guilty  !  The 
judgment  was  now  passed  in  their 
own  supreme  court.  The  next  step 
was  to  present  the  case  tc  the  Roman 
government,  in  whose  hands  was  the 
p"ower  of  capital  punishment.  The 
sceptre  had  departed  from  Judah, 
since  tbe  Shiion  had  come.  The 
Jewish  prejudice  was  most  bitterly 
roused  against  Him,  on  the  most  re- 
ligious point — and  now  they  had  only 
to  bring  the  matter  before  the  Roman 
authority,  for  their  consent  to  His 
death.     "  Pilate  was  now  Vire-Pre- 


66  Whatthinkye?  They  a  r, 
swered  and  said,  He  is  guilt) 
of  death. p 

67  Then  q  did  they  spit  in  liia 

P  Le. 24,16.  Jno.19.7.     q  Is.50.6 


sident  of  Judea  with  capital  jurisdic- 
tion." (Greenleaf.)  Thus  far,  how 
ever,  the  charge  and  condemnation 
was  purely  on  Jewish  grounds,  in 
which  a  Roman  could  not  be  expected 
to  sympathize.  The  God  of  the  Jews, 
against  whom  the  offence  had  been 
committed  (as  alleged),  was  neither 
respected  nor  recognized  by  the  Ro- 
mans. This  will  account  for  the 
new  form  under  which  the  accusation 
is  now  made.  They  shifted  the 
charges,  and  came  before  Pilate  with 
a  new  specification,  founded  on  Rc« 
man  law,  and  from  that  moment, 
no  farther  allusion  was  made  to  the 
charge  of  blasphemy.  (See  ch.  27. 
11.)  "It  was  now  a  charge  of  high 
treason  against  the  Roman  State  and 
Emperor,  which  was  wholly  within 
Pilate's  cognizance,  and  which  no  of- 
ficer of  Tiberius  would  venture  light- 
ly to  regard."  This  led  to  Pilate's 
arraignment  of  Christ.  It  should  be 
remarked  that  trials  were  usually 
held  in  the  morning,  (Jer.  21.  12,) 
and  by  the  later  Jews  it  was  held  un- 
lawful to  try  a  capital  cause  in  the 
night — or  to  issue  a  cause  of  this  na- 
ture on  the  same  day.  This  last 
point  was  entirely  disregarded  in  tht 
case  of  our  Lord.  Before  noon  He 
was  crucified.  To  see  the  haste  in 
this  transaction,  consider  that  .ihe 
supper  was  on  Thursday  evening — at 
midnight  He  was  arrested  and  led 
before  the  high  priest  and  Sanhedrim 
— at  six  o'clock  on  Friday  morning 
He  was  brought  before  Pilate — was 
crucified  at  nine  o'clock — darkness 
reigned  from  twelve  tc  three — and  H>* 
was  buried  the  same  evening  ! 

67.  Spit  in  His  face.  This  was  a 
mark  of  the  most  utter  contempt  and 
abhorrence.  See  Numb.  12.  14.  Deut, 
25.  9.  By  this  time  the  utmost  uii- 
terness  of  the  people  had  been  stirred 

up   against    Christ. If   Bujfeted 

cuffed  Him  with  the  fist— Mark  uda» 


A   D.  £*.] 


CHAPTER  XXVI. 


face  and  buffered  him,  an$  oth- 
ers i  mote  him  with  l  the  palms 
of  their  hands 
68  Saying,  Prophesy  unto  us, 
thou  Christ,  who  is  he  that 
smote  thee  ] 

1  Or,  rods. 


u  and  began  In  cover  His  face."  Luke 
says,  "  blindfolded  Him."  And  though 
Matthew  does  not  mention  these 
things,  he  says  ihey  challenged  Him 
fo  prophesy  v;ho  smote  Him — which  in- 
dmates  that  He  was  first  blindfolded. 
This  shows  how  the  Evangelists  un- 
designedly coincide  in  their  state- 
ments,   ?.^  thus  prove  their  honest 

truth. H  Smote  Him  with  the  palms 

of  their  hands  (errapiscen,  Gr.) — rapped 
or  slapped  Him.  This  was  expressly 
predicted.     (Isa  50.  6  ;  53.  3;  7.) 

68.  This  was  a  taunting  challenge 
of  His  divinity — "  Thou  Christ."  He 
would  not  confound  them  now,  as 
He  had  it  in  His  power  to  do.  (See 
John  18.  19-23.)  No  such  impious 
tests  of  His  claims  would  He  gratify. 
Luke  adds,  "  Many  other  things 
blasphemously  spake  they  against 
Him."  They  were  the  blasphemers, 
and  not  He. 

69.  The  narrative  now  connects 
properly  with  verse  58.  Our  Lord 
was  most  shamefully  treated — and 
He  had  prophesied  at  the  supper  that 
during  that , night,  "before  the  cock 
crow,''  Peter  should  deny  Him  thrice 
(Matt.  26.  34).  Mark  and  Luke  have 
it,  "  before  the  cock  crow  twice."  The 
Jews  in  the  time  of  our  Lord  divided 
the  night  into  four  periods,  even,  mid- 
night, cock-crowing,  and  morning. 
But  often  it  was  reckoned  from  mid- 
night to  day-break,  by  three  crowings 
of  the  cock — and  of  thfs  period  our 
Lord  spake.  Peter  indeed  believed  it 
not,  and  all  the  disciples  protested 
their  steadfast  adherence  unto  death. 

IT  Peter  sat  without.      Mark  has 

it,  beneath.  This  was  in  the  hall  or 
open  court  of  Caiaphas'  house.  An 
oriental  house  is  usually  built  around 
a  quadrangular  interior  court,  into 
which  there  is  a  passage,  sometimes 
arched   through  the  front  part  of  the 


69  1"  Now  Peter  sat  without 
in  the  palace :  and  a  damsel 
came  unto  him,  saying,  Thou 
also  wast  with  Jesus  of  Galilee. 

70  But  he  denied  before  them 

r  Mar.  14.66.&C.  La22.55,&c.  Jno.l8.16,<ic. 


house,  closed  next  the  street  by  a 
heavy  folding  gate,  with  a  smaller 
wicket  for  single  persons,  kept  by  a 
porter,  usually  male,  sometimes  fe- 
male. (See  Acts  12.  13.)  In  the  text 
the  interior  court,  often  paved  ox 
flagged  and  open  to  the  sky,  is  the 
av\i)  where  the  attendants  made  afire, 
and  the  passage  beneath  the  front  of 
the  house  from  the  street  to  this  court 
is  the  TrpoavXiov  or  jrrAow  (porch). 
The  place  where  Jesus  stood  before 
the  high  priest  may  have  been  an 
open  room  or  place  of  audience  on 
the  ground-floor  in  the  rear  or  on 
one  side  of  the  court — such  rooms, 
open  in  front,  being  customary.  (See 
Fig.  ch.  9.  vs.  2.)  It  was  close  upon 
the  court,  for  Jesus  heard  all  thai 
was  going  on  around  the  fire,  and 
turned  and  looked  upon  Peter.  Luke 
22.  61.  Peter'sfirst  denial  took  place 
in  the  middle  of  the  court,  on  his 
being  questioned  by  the  female  porter. 
Peter  then,  according  to  Matthew 
and  Mark,  retreats  into  the  passage 
leading  into  the  street  (or  porch), 
where  he  is  again  questioned,  and 
makes  his  second  denial.  Luke  and 
John  do  not  specify  the  place.  As  to 
the  person  who  now  questioned  him, 
Mark  says  the  maid  saw  him  again 
and  began  to  question  him  (vs.  69). 
Matthew  has  it  another  maid  (vs.  71) 
Luke  writes  another  person  or  man 
(vs.  58),  while  John  uses  the  indefi- 
nite form,  "  they  said,"  which  gives 
us  a  key  to  the  fact  that  Peter  was 
here  at  length  questioned  and  charged 
by  several.  The  third  denial  took 
place  an  hour  after,  probably  near 
the  fire,  or  at  least  within  the  court; 
where  our  Lord  and  Petei  could  see 
each  other  (Luke  22.  (51).  Though 
the  denials  are  narrated  together,  it 
is  to  be  remembered  that  during  the 
intervals  between  them,  and  all  along. 


284 


MATTHEW. 


[A.  D.  33. 


all,    sayii  g,    I  know  not  what 
tho  i  say  est. 

71  And  when  he  was  gone  out 
into  the  porch,  another  maid 
saw  him,  and  said  unto  them 
that  were  there,  This  fellow  was 
ilso  with  Jesus  of  Nazareth. 

72  And  again  he  denied  with 
an  oath,  I  do  not  know  the  man. 

73  And  after  a  while  came 
unto  him   they  that  stood   by, 


the  examination  of  Christ  was  going 
on  before  the  high  priest,  the  progress 
of  which  is  given  in  ty  145. — Robin- 
son's Harmony,  Notes. IT  Jesus  of 

Galilee.  This  was  a  title  of  reproach, 
as  Jesus  of  Nazareth,  which  Mark 
reads. 

70.  Bid  he  denied,  &c. — as  though 
he  was  perlectly  ignorant  even  of 
what  was  meant  by  the  charge.  "  I 
know  not  what  thou  sayest."  This 
was  the  grossest,  most  unblushing 
falsehood.  Mark  now  testifies  that 
he  went  out  into  the  porch,  and  the 
cock  crew.  (14.  68.) 

71.  Into  the  porch.  After  this  firsi 
denial,  Peter  withdrew  into  the  porch 
or  vestibule  of  the  front  entrance.  It 
was  now  about  the  time  of  the  first 
cock-crowing,  or  about  midnight. 
He  was  at  once  met  by  another,  who 
repeated  the  charge.  It  would  seem 
to  have  been  confirmed  by  others, 
who  insisted  on  its  truth  (Luke  22. 
58.  John  18. 25).  Amidst  these  charges 
he  came  up  again  toward  the  fire, 
embarrassed  and  confused. 

72.  Again  he  denied,  with  an  oath — 
more  emphatically,  and  even  pro- 
fanely. This  second  denial  followed 
soon  upon  the  first — "  after  a  little 
while."     Luke  22  58. 

73.  After  a  while — ''  about  the  space 
of  an  hour  after,"  (Luke  22.  59.)  He 
had  now  denied  twice.  Peter  was 
now  in  or  ne?  \  the  court-room.  He 
had  drawn  nearer  within  sight  of 
Ch.-;st,  (Luke  22.  61,)  and  mw  "an- 
other confidently  affirmed"  (Luke 
22.  s9),  and  they  that  stood  by  pressed 
U  i>  on  him  that  they  knew  him  from 


and  said  to  Peter,  Surely  thou 
also  art  one  of  thern  ;  for  thy 
speech  bewrayeth  thee. 

74  Then  began  he  to  curse  and 
to  swear,  saying,  I  know  not 
the  man.  And  immediately  the 
cock  crew. 

75  And  Peter  remembered  the 
6  word  of  Jesus,  which  said  unto 
him,  Before  the  cock  crow, 
thou  shalt  deny  me  thrice.    And 


s  ver.3l.  Lu.22.31-34. 


his  speech.  His  language  was  Gali- 
lean.  IT  One  of  them  fof  the  com- 
pany).  -IT  BewrayeLh  thto. '   (Mark, 

"  agreeth  thereto.'")  This  engaged 
him,  as  it  sealed  his  conviction. 

74.  Now  he  denied  more  vehe- 
mently— "  began  to  curse  and  to  swear." 
This  was  about  the  second  cock- 
er .wing,  or  about  3  o'clock. IT  And 

immediately  the  cock  crew.  This  made 
good  to  the  letter  the  prediction  of  oui 
Lord.  Mark  says,  "  and  the  second 
time  the  cock  crew."  Peter  was  now 
within  sight  ol  Christ.  "  The  Lord 
turned  and  looked  upon  Peter."  Luke 
22.  61. 

75.  Peter  remembered.  "  When  he 
thought  thereon  he  wept."  Mark  14. 
72.  "  The  Lord  turned  and  looked 
upon  Peter."  Luke  22.  61.  "  To  the 
voice  of  the  cock  was  added  the  look 
of  Christ." — Calvm.  This  last  was 
requisite.  That  personal  notice  and 
direct  attention  of  Christ,  causing  us 
to  remember  his  word  (Luke  22.  61), 
gives  the  word  punsrency  to  us.  The 
truth  as  it  is  in  Jesus,  is  flashed  upon 
the  mind,  by  seeing  the  Saviour  face 
to  face.  Peter  went  bitterly  because 
he  remembered  Christ's  love,  Christ's 
warnings,  and  that  tender  assurance 
"  Simon,  Satan  hath  desired  to  have 
thee  that  he  might  sift  thee  as  wheat, 
but  I  have  prayed  for  thee  that  thy 
faith  fail  not."  Luke  22.  32.  No  on« 
can  keep  himself  from  sin  withou 
the  help  of  God.  Behold  this  for- 
ward, zealous  apostle  thrice  denies  iu 
so  brief  a  period,  and  would  hava 
gone  on  tc  deny  with  viler  oaths,  if 
others  had  arisen  to  the  accusation* 


A.  D .**] 


CHAPTER  XXVII. 


285 


he  went^out,  arid  wept  bitterly.  |  counsel  a  against   Jesus   to   put 

him  to  death. 

2  And  when  they  had  bounu 
him,  they  led  him  away,  and  de- 
livered him  b  to  Pontius  Pilate 
the  governor. 


CHAPTER  XXVII. 

WHEN     the     morning     was 
come,  all  the  chief  priests 
and   elders   of  the   people  took 


Christ  restrained  the  tongues  of  ene- 
mies, else  Peter's  denials  had  been 
thirty  rather  than  three.  Peter 
thought  he  could  walk  alone  on  the 
sea  of  Galilee,  or  go  upon  his  own 
strength  in  the  midst  of  temptations. 
But  here  he  was  taught  his  weak- 
ness, as  there  he  was  taught  his  need 
of  Divine  help.  Being  left  of  God,  he 
cries,  "  Lord  save,  I  perish."  This 
teaches  us  the  danger  of  presumption 
and  self-conrldence,  and  the  danger 
especially  of  carnal  influence.  In 
the  midst  of  Christ's  foes,  Peter 
thought  of  their  power  and  number, 
and  his  heart  failed.  We  should  not 
forget  the  word  of  Christ,  nor  should 
we  lose  sight  of  the  Master.  Alas ! 
for  those  who  follow  Him  afar  off. 
When  shall  a  look  from  Him  melt 
and  reclaim  His  backsliding  follow- 
ers 1  Peter's  tears  did  not  merit  sal- 
vation, but  they  were  drawn  from 
him  by  the  covenant  look  of  Christ. 
Repentance  flows  from  Christ's  look- 
ing at  us  in  a  way  to  remind  us  of 
our  sins  and  of  His  word,  and  from 
our  looking  at  Him  in  a  way  to  catch 
this  subduing  glance  of  His.  Peter 
after  this  fobowed  out  the  charge  of 
Christ — :'  When  thou  art  converted, 
strengthen  thy  brethren."  We  never 
read  of  his  being  any  more  afraid  to 
be  known  as  a  Christian.  He  was 
the  bold  and  intrepid  champion  of  the 
infant  cause  after  the  Master  was 
removed  ;  and  the  two  Epistles  which 
bear  his  name,  he  wrote  full  of  ripe 
instruction. 

CHAPTER  XXVII. 

$  146.    The    Sanhedrim    lead   Jesus 

away  to  Pilate.— Sixth  diy  of  the 

week.    Jerusalem^. 

Matt.  Mark.  Luke,     i     John. 

87.  I,  2     i  15.  1         23.  1    |   18.  28 

1.    When  thi  morning  was  come.     At 
earlj    dawn   of  the  crucifixion  day. 


All  the  procedure,  up  to  this  point, 
had  been  carried  on  at  night.  Though 
this  was  illegal,  they  disregaided  the 
law.  Luke  (ch.  22.  66)  introduces 
some  of  these  events  in  a  kind  of 
parenthesis,  as  if  he  had  said,  "  As 
soon  as  it  was  day,  our  Lord  having 
acknowledged  that  he  was  the  Son  of 
God,  they  pronounced  their  sentence 
of  His  death."  These  events,  there- 
fore, are  to  be  viewed  in  their  rapid 
succession,  from  the  paschal  supper 
to  the  arrest  of  Christ,  and  sentence 
of  the  Sanhedrim — all  in  a  night. 
Now,  they  consulted  how  to  bring  the 
matter  successfully  before  Pilate,  for 
His  death.  The  events  being  of  such 
rapid  occurrence  and  sequence,  and 
all  within  so  short  a  time,  the  Evan- 
gelists cannot  be  expected  to  speak 
very  precisely  of  the  time.  John 
says  "  it  was  early,"  and  "  they  led 
Jesus  from  Caiaphas  unto  the  hall  of 
Judgment  " — that  is,  Pilate's.  Keie, 
again,  it  is  noted  how  the  religious 
officers  plotted  lor  the  death  of  Christ, 
and  how  all  the  show  and  formality 
of  trial  was  with  full  intent  to  put 
Him  to  death.  They  saw  that  a 
charge  of  blasphemy  would  amount 
to  nothing  before  Pilate,  as  he  had  no 
sympathy  with  the  Jewish  law 
They  must  therefore  frame  an  accu- 
sation upon  grounds  of  Roman  law. 
Having  consulted,  therefoue,  u  they 
began  to  accuse  Him,  saying,  We  found 
this  fellow  perverting  the  nation  and 
forbidding  to  give ,  tribute  to  Cesar. 
saying  that  He  himself  is  Christ,  a 
king:1 

2.  When  they  had  bound  Him. 
"  Annas  had  sent  Him  bound  unto 
Caiaphas."  John  18.  24.  But  in  the 
ex  am  iiiation  He  had  been  paruy  or 
wholly  loosed,  and  now  was  rebound 
or  more  strongly  bound,  as  being 
considered  more  certainly  con- 
demned.  IT  Pontiui  P'daLc  the go» 


286 


MATTHEW. 


[4..  D.J3 


3  ^ITh^n  Judas,  which 
had  betrayed  him,  when  he  saw 
that  he  was  condemned,  repent- 
ed himself,  and  brought  again 
the  thirty  pieces  of  silver  to  the 
chief  priests  and  elders, 


crnor,  or  rather,  ihe  procurator.  He 
was  a  Roman  officer,  and  not  Jewish. 
And  as  he  had  jurisdiction  in  cases 
of  capital  crime,  and  the  Jews  had  no 
power  to  put  any  man  to  death,  they 
must  needs  bring  the  case  to  his  bar. 


4  Saying,  I  have  sinned,  in 
that  I  have  betrayed  the  inno- 
cent blood. c  And  they  said, 
What  is  that  to  us  ?  See  thou 
to  that. 

5  And  he  cast  down  the  pieces 

C  2K.24.4. 

Tacitus,  the  Roman  historian,  gives 
an  account  of  Christ's  being  con. 
demned  and  execut  jd  in  the  reign  of 
Tiberius  Cesar,  Pontius  Pilate  being 
procurator. 


§  147.  Jesus  before  Herod 

Jerusalem. 
§  148.  Pilate     seeks    to    release    Jesus. 

The  Jews  demand  Barabbas. 
§  149.  Pilate  delivers  up  Jesus  to  death. 

He  is  scourged  and  mocked.  . 
§  150.  Pilate  again  seeks  to  release  Jesus. 


§  151.  Judas    repents   and   hangs  him- 
self. Jerusalem.      27.  3-10 


Matt. 


27.15-26 
27.26-30 


Mark. 


Luke. 
23.  6-12 


15.  6-15  23 
15.15-19 


John. 


18.  39,40 

19.  1-3 
19.  4-16 


3.  When  he  saw  that  He  was  con- 
demned, viz.:  that  Christ  was  con- 
demned. Perhaps  till  this  time  he 
had  thought  to  satisfy  his  evil  intent 
without  the  guilt  of  his  Master's 
blood.  This  is  often  the  effect  upon 
a  guilty  conscience  of  seeing  the  con- 
templated deed  of  iniquity  done.  So 
the  murderer  often  goes  frantic  at  the 
sight  of  his  victim,  or  at  the  thought 
of  what  has  been  perpetrated  by  his 
bloody  hands.  This  repentance  of 
Judas  was  a  sorrow  of  the  world  that 
worketh  death.  He  went  and  hanged 
himself.  His  eyes  were  opened  to 
the  horrible  enormity  the  moment  he 
saw  it  enacted,  and  Christ  actually 
condemned.  Peter's      repentance 

flowed  from  the  melting  look  of 
Christ,  reminding  him  of  Christ's 
word.  Judas'  sprang  from  the  hor- 
rors of  a  guilty  conscience,  reminding 
him  of  his  own  deed.  The  latter  only 
drove  the  miserable  man  for  solace  to  | 
the  parties  whom  he  had  served  in 
his  sin.  The  former  came  Irom  a 
sense  of  the  injury  done  to  Christ;  it 
caught  a  sight  of  His  gracious  face, 

and  it   led  tc   His  feet. H"  Thirty 

pieces.    Thia    was   the    price  of   be- 


trayal— the  money  that  he  had  re- 
ceived from  the  Sanhedrim  tor  his 
traitorous  work. 

4.  /  have  sinned,  &c.  He  now  con- 
fesses to  them  this  sin.  He  thinks 
not  of  a  sinful  heart  and  life,  but  of  a 
sinful  act.    He  confesses,  not  to  Christ, 

but  to  the  chief  priests. IT  Betrayed 

the  innocent  blood — or  been  guilty  of 
bringing  this  innocent  being  to  death. 
The  blood  he  thinks  of — and  that  blood 
innocent.  His  testimony  is  most  im- 
portant. Judas  had  been  with  Christ 
nearly  two  years,  as  one  of  His  con- 
stant attendants.  If  He  had  been  a 
malefactor  or  impostor,  he  would 
have  known  it.  He  had  now  no  mo- 
tive to  exculpate  Him,  but  rather  the 
contrary.  Yet  against  himself — 
against  his  own  recent  act — and  in  a 
way  to  condemn  himself  beibre  thuse 
whom  he  had  just  now  served,  he 
declares  that  Christ  is  innocent,  and 
that  the  blood  that  should  flow  on 
Calvary,  was  innocent  blood.  The 
chief  priests  did  not  let  Christ  go, 
because  they  were  bent  on  His  death 

IF  What  is  that  to  us?    TheycareC 

not  for  Judas'  remorse  —  nor  could 
they  cure  it.   His  own  cup  of  iniquity 


a.  D.  33.1 


CHAPTER  XXVII. 


2ST 


of  silver  in  the  temple,  and  de- 
parted, and  went  and  hanged  d 
himself. 

6  And  the  chief  priests  took 
the  silver  pieces,  and  said,  It  is 
not  lawful  for  to  put  them  into 
the  treasury,  because  it  is  the 
price  of  blood. 

d  Ps. 55.23.  2Sa.17.23.  Ac.1.13. 

was  tall.  They  only  cared  to  have 
their  victim  —  and  they  would  put 
Christ  to  death,  though  Judas  were 
jo  hang  himself  for  betraying  Him. 
How  often  do  wicked  men  sacrifice 
their  partners  in  sin,  and  treat  the 
agonies  of  the  sufferers  with  the  most 
utter  hardness  and  contempt. 

5.  Cast  down  the  pieces.  Now  he 
would  throw  away  the  infamous  and 
bloody  bribe  ;  but  that  could  not  put 
away  his  sin,  nor  his  suffering.  Who 
can  imagine  this  fire  of  torment  in 
his  soul  1  He  went  to  the  temple, 
with  this  desperate  intent  of  hanging 
himself — and  as  if  this  would  help  to 
satisfy  his  mind,  he  threw  the  money 

on   the   temple  Moor. IT   Hanged 

himself.  On  his  way  to  this  suicidal 
act.  he  cast  away  the  silver.  En- 
trapped by  this  bait,  he  cares  no 
longer  for  the  bait,  but  only  for  an 
escape  !  Alas,  it  is  from  himself  and 
from  his  own  undying  thoughts,  that 
he  would  seek  a  refuge.  Eternity 
gives  him  only  a  prison.  Luke  has 
written,  in  the  Acts  1.  18,  that  Judas 
"  falling  headlong,  burst  asunder  in 
the  midst,  and  all  his  bowels  gushed 
out."  This  was  the  tragic  result.  In 
a  hasty  attempt  to  hang  himself,  he 
Jell  so  as  to  be  dashed  in  pieces  like 
a  potter's  vessel  (Psalm  2). 

6.  Not  lawful.  The  chief  priests, 
who  had  so  wickedly  plotted  for 
Christ's  death,  are  now  very  scrupu- 
lous about  this  point  of  ceremonial 
law.  What  hypocrites !  They  who 
are  most  rigid  in  mere  formalities, 
and  who  find  all  their  religion  in  the 
outward  rites,  can  sometimes  perpe- 

.ratc    the  blackest  crimes. *l   The 

vcasury.  This  was  the  chest  (or 
tiiests)  in  the  court  of  the  women,  for 


7  And  they  took  counsel,  and 
bought  with  them  the  potter's 
field,  to  bury  strangers  in. 

8  Wherefore  that  field  was 
called,  The  field  of  blood,  unto 
this  day. 

9  Then  was  fulfilled  that 
which  was  spoken  e  by  Jeremy 

6  Ze.ll.12,13. 


receiving  the  offerings  of  worshipper 
(see  ch.  15.  5).  They  found  a  law 
against  putting  this  money  into  the 
treasury  of  the  temple.  It  was  not 
allowable  to  offer  to  God  what  was 
regarded  an  abomination  (Deut.  23 

18). U    The  price  of  blood  —  that 

which  had  been  the  means  of  death. 

7.  They  took  counsel — -that  is,  about 
what  should  be  done  with  the  money — 

as  the  next  clause  shows. tf  The 

potter's  field.  A  field  near  Jerusa- 
lem, that  had  been  used  for  making 
earthenware.  The  size  of  it  is  not 
mentioned;  but  it  was  evidently  a 
spot  which  was  valuable  for  little 
else  than  a  grave  yard,  and  it  wag 
considered  a  charitable  use  of  the 
money,  to  purchase  this  ground  ::to 
bury  strangers  in" — such  as  died  at 
Jerusalem,  not  belonging  there — a." 
when  they  came  up  from  all  quarters 
to  the  feast.  Strangers  are  provided 
for  in  death  by  the  price  of  Christ's 
blood.  They  that  were  far  off  are 
brought  nigh  by  the  blood  of  Christ, 
even  "  aliens  from  the  commonwealth 
of  Israel,  and  strangers  from  the  cov- 
enants of  promise." 

8.  Wherefore.  This  field  gets  a 
name  in  Providence,  that  commemo- 
rates the  bloody  deed.  That  measure 
which  the  chief  priests  used  as  a 
mock  charity,  is  made  a  memorial  of 
their  impiety.  It  was  called  Aceldama, 
which  means  this,  Acts  1.  19,  (see 
View  oi  Mod.Jerusalem) — and  it  was 
so  called  at  the  time  of  Matthew's 
writing  tL.s  history,  several  years 
after,  at  least. 

9.  Jeremy  the  prophet,  Jeremiah's 
prophecv,  as  it  anciently  commencea 
^hat  division  of  the  Old  Testament 
Scriptures,  called   the    prophets,   wa« 


C88 


MATTHEW. 


[A.  D.  S3 


the  prophet,  saying,  And  they 
took  the  thirty  pieces  of  silver, 
the  price  of  him  that  was  valued, 
1  whom  they  of  the  children  of 
Israel  did  value  ; 

10  And  gave  them  for  the  pot- 
ter's field,  as  the  Lord  appoint- 
ed me. 

11  Tf  And  Jesus  stood  before 

1  Or,  whom  they  bought  of  the  chi'dren  of  Israel. 


often  a  name  for  the  whole — and  un- 
der this  name,  quotations  from  the 
prophets  were  made.  This  will  ac- 
count for  these  wo~ds,  which  are 
found  in  Zechariah,  being  quoted  as 
if  from  Jeremiah.  See  Zech.  11.  1*2, 
13.  Jer.  3*2.  6,  &c.  The  exact  lan- 
guage is  not  recited  ;  but  the  applica- 
tion of  the  idea  is  made.  The  pro- 
phet found  the  people  ungrateful. 
He  asked  of  them  his  price,  or  the 
wages  they  were  willing  to  allow 
him.  They  contemptuously  fixed  it 
at  thirty  pieces  of  silver,  which  was 
the  price  of  a  slave.  He  indignantly 
casts  it  to  a  potter.  The  whole  trans- 
action was  most  clearly  intended  to 
presignify  the  train  of  events  here 
narrated.  The  prophecy  or  vision 
would  seem  to  relate  almost  alone  to 
Christ,  and  the  Jews  refer  it  to  the 
Messiah.  So  our  Lord  came  to  an 
ungrateful  people,  who  expressed 
their  slight  of  Kim,  by  naming  this 
as  his  price,  which  was  the  value  of  a 
slave !  t:  They  of  the  children  of 
Israel  did  value."  or  estimate  Him  at 
this  menial  rate.  We  see  from  this 
history  of  Judas  how  wicked  counsels 
may  be  prospered,  only  to  the  ruin 
of  the  soul — how  all  plotting  against 
Christ  must  end  in  destruction — how 
sin  brings  its  own  punishment,  and 
is  often  visited  on  earth  with  speedy 
and  signal  vengeance  —  the  money 
gave  him  no  pleasure.  The  pain  of 
a  guilt)r  conscience  he  had — that  is, 
the  bitter  sense  of  hav  ing  done  wrong. 
Men  may  now  deny  their  Lord  as 
Peter  did — by  being  ashamed  of  Him, 
and  refusing  to  bear  their  cross,  and 
appearing  among  His  despise  rs — and 


the  governor:  and  the  govtrnox 
asked  him,  saying,  Art  thou  the 
King  of  the  Jews?  And  Jesus 
said  unto  him,  Thou  sayest. 

12  And  when  he  was  accused 
of  the  chief  priests  and  elders, 
he  answered  f  nothing. 

13  Then  saith  Pilate  unto  him, 
Hearest  thou  not  how  many 
things  they  witness  against  theel 

/  c.26.63. 


they  may  betray  His  cause  as  Judas 
did,  by  giving  the  enemy  an  advan- 
tage, and  being  the  means  of  reproach 
to  religion  and  of  triumph  to  Christ's 
foes. 

[()  146£.    Christ  before  the  Gover- 
nor.] 

Matt.  I  Mark.  |  Luke.  I  John. 
27.  11-14  I  15. 2-5  I  23. 2-5  1  18.  29-38 
Christ  having  been  seized  in  Geth- 
semane,  was  taken  first  to  Annas  and 
Caiaphas,  high  priests.  He  was  after- 
ward led  before  the  Sanhedrim,  whc 
decided  that  He  was  guilty,  and  wor- 
thy of  death.  They  then  sent  Him 
to  Pilate.  Pilate  was  a  severe  and 
mercenary  man.  His  administration 
as  procurator  was  oppressive.  The 
Jews  complained  of  this,  which  led 
to  his  removal.  He  was  banished  tc 
Vienne  in  Gaul,  A.  D.  36,  and  com- 
mitted suicide,  having  been  in  office 
ten  years. 

ii.  And  Jesus  stood,  &c.  (see  vs.  2) 
He  was  charged  before  the  Roman 
governor,  with  subverting  the  nation, 
and  forbidding  to  give  tribute  *.o  Ce- 
sar, saving  that  He  Himself  is  Christ, 
a  King  (Luke  23.  2).  This  was  a 
thing  of  which  Pilate  could  take  cog- 
nizance, and  this  was  the  charge  now 
pending.    To  this  point,  Pilate  directs 

his   questioning. IT    Thou    sat/rst. 

This  is  a  form  of  reply  which  means, 
//  issn.  He  was  the  king  of  the  Jews 
(John  18.  30);  but  His  kingdom  \v.\i 
not  of  this  world,  but  spiritual  (p*. 
110).   John  18.36. 

12.  He  answered  nothing.    He  knew 
their  malignant  designs:  and  in  meek- 
ness, as  He  knew  their  charges  to  ne 
I  ungrounded,  He  hcid  His  Deace. 


A   D  33.J 


CHAPTER  XXVH. 


1 4  And  he  answered  him  to 
llover  a  word  ;  insomuch  that 
the  governor  marvelled  greatly. 

15  ^f  Now  e  at  that  feast  the 
governor  was  wont  to  release 
unto  the  people  a  prisoner, 
whom  they  would 

g  Mar  15  6.&-C.    Lu.23.17.&c.  Jno.lS.39,<£c. 


IS.  T.icy  witness  against  thee  (see 
Luke  23.  5).  '■  He  stirreth  up  the 
people,  teaching  throughout  all  Jewry, 
beginning  from  Galilee  to  this  place." 

14.  To  never  a  word — not  even  to 
the  extent  of  a  word — not  so  much  as 
one  word — "  as  a  sheep  before  her 
shearers  was  dumb,  so  He  opened  not 
His  mouth"  (Isa.  53.  7).  This  was 
!,3  accomplishment  of  prophecy.  It 
showed  His  meekness  and  willing- 
ness to  suffer — the  innocent  for  ifie 
guilty.     This  made  an  impression  on 

Pilate. U  Marvelled.  He  wondered 

that  Christ  should  be  so  silent,  and 
seemingly  so  indifferent  about  His 
acquittal.  Pilate  declared  that  he 
found  no  fault  in  this  man — and  the 
chief  priests  and  people  grew  fierce, 
xnn.  pressed  the  charge  that  He  "stir- 
red up  the  people  (seditiously),  begin- 
ning from  Galilee  to  this  place"  (Luke 
23.  5).  The  mention  of  Galilee,  led 
Pilate  to  ask  if  Christ  was  a  Galilean ; 
and  when  he  found  that  he  was,  he 
gladly  put  Him  off  upon  Herod,  who 
was  Governor  of  Galilee,  and  was 
then  at  Jerusalem,  at  the  feast.  Luke 
23.7. 

[$  148.  Pilate  sefks  to  release  Je- 
sus.    The     Jews   demand  Barab- 
ea3. — Sixth  day  of  the  week.] — Jcru- 
sa:em. 
Matt.        I    Mark.      I    Luke.        I    John. 

27.15-26  115.6-15   £3.13-25   118.39,40 

15.  The  governor  was  wont  to  re- 
lease— was  accustomed.  This  custom 
with  the  Roman  government  in  Ju- 
dea,  we  learn,  grew  out  of  a  Jewish 
regulation,  in  connexion  with  that 
.'past.  "  Ye  have  a  custom."  John  18. 
2lJ.  And  we  infer  that  there  was 
something  very  spe«  ial  in  this  pra**- 

25 


16  And  they  had  then  a  nota 
ble  prisoner,  called  Barabba*. 

17  Therefore,  when  tliey 
were  gathered  together,  Pilate 
said  unto  them,  Whom  will  ve 
that  I  release  unto  you?  Barab- 
bas  ?  or  Jesus  which  is  called 
Christ  ? 


tice.  "  For  of  necessity  he  must 
release  one  unto  them  at  the  feast.;* 
As  it  was  only  "at  that  feast" — the 
passover — we  infer  that  this  was  a 
symbolical  act,  and  embodied  to  the 
constant  view  of  the  people,  the  great 
fundamental  idea  of  Releasees  con- 
nected with  the  Paschal  sacrifice. 
A  man  was  by  a   formal  ceremony 

SET     FREE — A     MALEFACTOR — an     e'.eci 

malefactor — "  whom  they  would"— 
"  whomsoever  they  desired"  (Mark). 
And  the  people  were  trained  by  such 
an  expressive  symbol,  to  thp  great 
doctrine  of  justification — the  guilty 
released  from  the  hands  of  justiee- 
the  condemned  —  the  prisoner  ^  dis- 
missed as  a  freeman  by  governmental 
authority.  So  by  the  great  Paschal 
sacrifice  ("  Christ  our  Passover' )— 
the  condemned,  who  are  prisoners  of 
law — but  yet  the  chosen  of  Christ  are 
freely  and  fully  released. 

16.  A  notable  prisoner — notorious — 
as  famous  in  the  sense  of  infamous. 
From  Mark  it  appears  that  "he  was 
the  ringleader  in  an  insurrection,  and 
the  band  were  bound  with  him  in 
prison,  and  he  had  added  murder  to 
his  sedition  (Mark  15.  7k 

17.  Gathered  together — in  expecta* 
tion    of  the   customary   release   (see 

Mark    15.  8). IT    Whom  will  ye. 

From  Mark  15.  8,  we  learn  that  the 
multitude  were  clamorous  for  Pilale 
to  act  upon  this  established  principle, 
and  to  release  one.  He  men  proposes 
Christ  for  this  release-  "  the'king  of 
the  Jews"  (Mark) — or  puts  the  ques- 
tion as  between  Christ  and  Barabbas. 
Pilate  was  evidently  willing  to  ob- 
tain for  Christ  the  privil°ge  cl  this 
custom  (Luke  23.  20).  Already,  per- 
haps,  he  had   received  the  message 


£)0 


MATTHEW. 


[A.  D  33 


18  For  he  knew  mat  for  envy  h 
they  had  delivered  him. 

19  Qii  When  he  was  set  down 
(\n  the  judgment-seat,  his  wife 
sent  unto  him,  saying,  Have 
thou  nothing  to  do  with  that 
;  just  man,  for  I  have  suffered 
many  things  this  day  in  a  dream 
because  of  him. 

n  Pr27.4.  Ec4  4.  i  Is.53.11.  Zec.9.9.  Lu,23.47. 
IPe.2.22.  Uno.2  1. 


fiom  his  wife  (vs.  19),  that  she  had 
"  suffered  many  things  in  a  dream, 
because  of  Him — ( that  just  man.1" 
It  is  also  stated  by  two  Evangelists, 
that  Pilate  "  knew  that  the  chief 
priests  had  delivered  Him  for  envy." 
He  also  states  to  them  openly,  his 
own  impressions  of  His  innocence 
upon  a  thorough  examination,  in 
which  opinion,  also,  Herod  concur- 
red. Luke  23,  14,  15.  It  was  really 
the  fear  of  sedition  on  the  part  of  the 
multitude  (vs.  24),  and  his  dread  of 
Lhe  jealousy  of  Tiberius,  which  prevail- 
ed with  him,  against  his  conscience, 
to  deliver  Christ  to  be  crucified. 

18.  For  envy — "  that  the  chief 
priests  had  delivered  Him  for  envy  " 
(Mark) — that  is,  for  uneasiness  and 
opposition  at  His  popularity.  He 
'yad  drawn  away  the  people  after  Him, 
Mid  had  unsettled  the  public  confi- 
dr.ijce  very  much  in  their  doctrines 
ami  claims.  Pilate  should  have  let 
Him  go  if  he  would  have,  judged 
justly.  But  he  deferred  to  the  voice 
3f  the  people.  And  here  it  is  shown, 
1st,  that  the  very  authority  which  con- 
demned Christ  also  declared  Li  in  in- 
nocent ;  and  2d,  that  it  is  the  voice  of 
men-  -of  the  multitude — of  the  people, 
that  Christ  should  be  pu'  to  death. 
"  They  cried  out  all  at  o?uc."  Men 
are  naturally  opposed  to  Christ,  lo 
His  claims  and  offers. 

19.  His  wife  sent  unto  him.  This 
tribunal  was  in  a  place  that  is  called 
the  Pavement  (see  John  19.  13),  in 
the  open  court  before  the  palace. 
Here  was  a  most  remarkable  and 
iirect  warning  to  Pilate  from  his 
wife,  througn  a  dream,  just  at  this 
iuncturc.     This  incidental  notice  oi 


20  But  the  chief  priests  a  til 
elders  persuaded  the  muJtitued 
that  they  should  ask  J  Barabbas, 
and  destroy  Jesus. 

21  The  governor  answered 
and  said  unto  them,  Whether 
of  the  twain  will  ye  that  I  re- 
lease unto  you  ?  They  said, 
Barabbas. 

;"  Ac.3.14. 


her  being  now  at  Jerusalem,  is  3 
strong  proof  of  the  Evangelist's  ve- 
racity, as  it  was  only  in  the  reign  of 
Tiberius  that  the  governors  of  prov- 
inces  had  been  permitted  to  take  theii 
wives  with  them.  (Tacitus'  Ann.  3.- 
33,  Home's  Introduction,  Vol.  III., 
p.  109.)  What  strange  incidents 
hang  around  all  the  steps  in  the  Pro- 
cedure. They  who  are  tempted  to 
give  up  Christ,  against  all  their  judg- 
ment and  conscience,  shall  have  many 
a  direct  warning  to  desist.  She  had 
strong  and  special  convictions  that 
Christ  was  a  just  or  righteous  man. 
not  a  transgressor  against  the  law — 
"  That  just  man1'  (see  ch.  1.  19); 
and  so  she  was  deeply  exercis-ed 
respecting  Him,  and  anxious  ttal 
Pilate  should  not  be  implicated  ic 
His  condemnation. 

20.  Ask  Barabbas.  Influences  were 
brought  to  bear  upon  the  multitude 
for  preferring  Barabbas  to  Christ. 
Observe — in  this  significant  matter 
of  a  release,  that  represents  the  justi- 
fication of  the  sinner  through  Christ, 
it  is  not  the  more  innocent,  but  the 
more  guilty,  that  shall  illustrate  the 
gracious  plan.  "  Not  Christ  but  Bar- 
abbas.''''  Yet,  Barabbas.  but  for  Christ. 

21.  Whether  of  the  twain — or  of  the 
two.  The  question  is  now  distinctly 
put  to  the  people.  Every  thing  now 
turns  up^n  their  decision  between 
these  op^xsite  parties.  The  sinner 
chaoses  Barabbas  the  robber,  before 
Christ  the  Redeemer.  But  it  is  not 
the  righteous,  but  the  sinner — the 
malefactor — that  is  released  at  the 
Passover.  Christ  came  not  to  call 
the  righteous,  but  'inners  to  repent- 
ance. 


£.  D.  33j 


CHAPTER  XXVil. 


291 


22  Pik  te  saitb  unto  them, 
What  shall  I  do  hen  with  Je- 
sus, which  is  called  Christ  ? 
They  all  say  unto  him,  Let  him 
be  crucified. 

23  And  the  governor  said, 
Why,  what  evil  hath  he  done  ? 
But  they  cried  out  the  more, 
saying,  Lett  him  be  crucified. 


22.  What  shall  I  do  then.  Pilate 
presents,  now,  this  difficulty.  How 
should  they  dispose  of  Christ — "  Je- 
sus which  is  called  Christ" — "  whom 
ye  call  the  King  of  the  Jews  |" 
(Mark.)  This  was  designed  to  re- 
mind ihem  ol  His  claims,  and  to  hint 
to  them  of  the  difficulties  which  they 
must  find  in  His  case.  The  question 
turned  only  incidentally  upon  His 
getting  the  benefit  of  the  paschal 
please.  He  was  upon  His  trial. 
He  had  been  condemned  by  the  San- 
hedrim, but  not  as  yet  formally  by 
Pilate.  Yet  the  governor,  finding 
himself  in  straits,  would  gladly  be 
availed  of  this  provision.  But  Christ 
must  be  counted  as  a  culprit,  before 
He  can  have  the  benefit  ot  a  release 
that  applies  only  to  the  condemned. 
Pilale  would  fain  put  the  responsi- 
bility upon  the  people.  So,  many  a 
one  who  decides  not  positively  for 
Christ,  tries  to  shift  the  blame  upon 
others,  and  pleads  that  he  does  only  as 
he  is  impelled  by  necessity  or  stress 
of  circumstances. 

23.  And  the  governor  said,  Wliy? 
This  question  Pilate  asked  them  even 
to  the  third  time  (says  Luke),  and 
proposed  a  punishment  that  might 
satisfy  their  worst  passions.  "  I  will 
therefore  chastise  Him,  and  let  Him 
go.'"'  This  chastising,  or  scourging 
with  rods,  was  inflicted  upon  those 
who  were  to  be  crucified.  It  was  a 
first  step  in  their  punishment.  Pilate 
wished  them  to  be  satisfied  with  this. 
This  was  an  abandonment  of  the 
former  ground.  If  he  could  not  get 
the  paschal  privilege  for  Him,  he 
would  have  them  stop  at  their  usual 
scourging,  and  upon  that,  would  let 


24  1  Wher.  Pilate  saw  tha  he 
could  prevail  nothing,  but  that 
rather  a  tumult  was  made,  he 
took  water,  and  washed  '  his 
hands  before  the  multitude,  say- 
ing, I  am  innocent  of  the  blood 
of  this  just  person  :  see  ye  to  it. 

25  Then  answered  all  the  peo- 
ple, and  said,  His  m  blood  be  on 

l  De.21.6.    m  De.19.10.  Jos.2.19.  c.21.44.  Ac.5.28. 

Him  go.  They  could  not  even  tell 
of  any  evil  which  He  had  done. 
They  only  called  clamorously  for  His 
crucifixion.  They  were  instant  with 
loud  voices,  requiring  that  He  might 
be  crucified. 

24.  Took  water.  The  timid,  un- 
principled, unjust  judge  who  sets  the 
popular  clamor  before  the  solemn 
demands  of  justice,  would  now  fain 
find  a  solace  for  his  conscience  in  a 
poor  ceremony.  But  this  profession 
of  innocence  did  not  acquit  him  of 
his  crime.  No  outward  profession 
of  religion,  nor  administration  of 
solemn  rights  can  expiate  sin,  or 
stand  against  wilful  transgression. 
This  washing  the  hands  of  this  capita, 
offence,  was  an  expressive  sign, 
which  the  Jews  understood.  Deut. 
21.  6.  It  was  a  Jewish  custom.  He 
would  publicly  declare  himself  tc 
them  as  having  nothing  to  do  witn-  tktt 
just  man;  and  so  he  testified  in 
words.  "  1  am  innocent  of  the  blood 
of  this  just  person."  And  as  he 
wou;q  formally  roll  the  blame  upon 
them,  ne  adds,  "  See  ye  to  it.''1  It  is 
your  business,  and  you  must  answer 
for  it,  not  I. 

25.  His  blood  be  on  us,  &c.  This 
was  their  open  assumption  of  all  the 
consequences.  The)r  would  take  the 
responsibility,  and  would  invoke  it 
even  upon  their  families.  Little  did 
they  think  what  they  were  doing.  L 
was  a  solemn  imprecation  upon  them- 
selves and  their  posterity,  of  all  that 
the  Divine  vengeance  should  recom- 
pense for  His  blood.  The  destruction 
which  was  prophesied  in  their  Scrip- 
tures (MalachiY  and  forewarned  by 
Christ   Himself,  was  to  be   at  theu 


293 


MATTHEW. 


[A.  D.  33, 


us,     and     an     our     children. 
26  Then  released  he  Barabbas 


call.  Soon,  their  city  was  destroyed, 
with  most  peculiar  horrors  of  the 
siege — of  famine  —  of  disease  —  and 
even  of  crucifixion  itself  (see  Jose- 
phus'  Jewish  War,  7.  1). 

[§  149.  Pilate  delivers  up  Jesus  to 
death — He  is  scourged  and  mock- 
ed.]— Jerusalem. 

Matt.        I     Mark.        I    Luke.      I  John. 
27.  26-30  [15.  15-19  I  119.  1-3 

26.  Then  released.  This  is  the  con- 
clusion of  the  whole  matter — the  tragic 
act  of  Pilate — washing  his  hands  of 
the  crime,  and  delivering  up  Jesus  to 
their  will.  He  was  an  unjust  judge — 
*».  self-deceiver — bound  to  have  pro- 
nounced Christ  innocent,  and  to  have 
set  Him  free  as  such,  without  any 
resort  to  the  provision  of  that  fes- 
tival. Behold,  then,  how  Christ  is 
at  once  acquitted  and  condemned  by 
the  same  parties !  He  dies  for  sin — 
vet  He  is  not  a  sinner — He  is  under 
condemnation  in  the  sinner's  place ; 
but  He  is  without  fault.  The  Father 
calls  Him  His  beloved,  yet  lays  on 
Him  our  iniquities.  How  strangely 
wonderful,  yet  essential !  Barabbas 
must  have  been  executed,  but  for  Hia 
stepping  in  where  Barabbas,  the  sin- 
ner, should  have  died.  He  stood  in 
his  stead.  And  now  Barabbas  may 
go  free,  and  trust  in  Christ.  He  may 
feel  thankful  tor  such  an  one  to  stand 
in  his  room,  and  his  sins — seditious, 
murderous — sins  as  scarlet  and  red 
like  crimson — may  be  washed  in  the 
blood  of  that  Paschal  sacrifice,  which 
gives  release  and  cleanses  from  all 

sin. IT  Scourged  Jesus.     This  was 

customary  where  a  slave  was  to  be 
crucified.  Christ,  then,  was  not  merely 
crucified,  but  most  ignominious^— 
as  a  common  slave.  This  scourging 
was  inflicted  on  the  back  with  a  rod, 
sometimes   sharj.ened    by   points   of 

iron    (see    note,    Matt.   10.  17). 

V Delivered  Him — i.e. .officially — "gave 
sentence  that  it  should  br  as  they  re- 
quired."    Luke  shows  hia  education 


unto  them  :  and  when  he  had 
scourged"  Jesus,  he  delivered 
him  to  be  crucified. 


n  Is.53.5.  Lu.  18.33. 


in  his  accurate  statement  here,  of  the 
formal  judgment  pronounced  by  Pi- 
late, which  is  only  implied  m  the  other 
Evangelists.  The  release  of  Barab- 
bas involves  the  condemnation  of 
Christ.  The  choice  of  "  the  multi- 
tude" is  a  rejection  of  the  Saviour. 
"  If  any  man  love  the  world,  the  love 
of  the  Father  is  not  in  Him ;"  yet  the 
interposition  of  Christ  to  take  the  sin- 
ner's place,  is  the  only  hope  of  the 
world.  We  annex  here,  in  a  note,  a 
most  singular  document,  entitled  the 
Death  Warrant  of  Christ. 
Pilate   at  last  condemned  Christ. 


Sentence  rendered  by  Pontius  Pilate,  acting  Gov- 
ernor of  Lower  Galilee,  stating  tttal  Jesus  of 
Nazareth  shall  suffer  death  on  the  cross. 
"  In  the  year  seventeen  of  the  empire  Tiberius 
Carsar,  und  the  25th  day  of  March,  the  city  of  holy 
Jerusalem,  Anna  and  Caiaphas  being  priests,  sac- 
nficators  of  the  people  of  God,  Pontius  Pilate, 
Governor  of  Lower  Galilee,  sitting  on  the  presi- 
dential chair  of  the  Prastory,  condemns  Jesus  of 
Nazareth  to  die  on  the  cross  between  two  thieves 
—the  great  and  notorious  evidence  of  the  people 
saying— 

1.  Jesus  is  a  seducer. 

2.  He  is  seditious. 

3.  He  is  an  enemy  of  the  law. 

4.  He  calls  himself  falsely  the  Son  of  God. 

5.  He  calls  himself  falsely  the  King  of  Israel. 

6.  He  entered  into  the  temple,  followed  by  a 
multitude  bearing  palm  branches  in  their  hands. 

Order  the  first  centurion,  Quillus  Cornelius,  to 
lead  him  to  the  place  of  execution. 

Forbid  to  any  person  whomsoever,  either  pool 
orrirh,  to  oppose  the  death  of  Jesus. 

The  witnesses  that  signed  the  condemnation  of 
Jesus  are,  viz. :— 1.  Daniel  Robani,  a  Pharisee;  2 
Joannas  Rorobable ;  3.  Raphdel  Robani ;  4.  Ca 
pet,  a  citizen. 

Jesus  sh;ill  go  out  of  the  city  of  Jerusalem  bj 
the  gate  of  Struenus." 

The  aboxe  sentence  is  engraved  on  a  copper 
plate  ;  on  one  side  are  written  these  words  :—  A 
similar  plate  is  sent  to  each  tribe."  It  was  found 
in  an  antique  vase  of  white  marble,  while  exca- 
vating in  the  ancient  city  of  Aquilla.  in  the  king 
dom  of  Naples,  in  the  year  1820, and  was  discovereo 
by  the  Commissariats  of  Arts,  attached  to  the 
French  armies.  At  the  expedition  of  Naples.it 
was  found  enclosed  in  a  box  of  ebony,  in  the  sa- 
cristy of  the  Chartrom— the  vase  in  the  chapel 
of  Caserta.  The  French  translation  was  made 
by  the  members  of  the  Commission  of  Arts  The 
original  is  in  the  Hebrew  lansuage.  The  Char 
tram  requested  earnestly  that  the  plate  migh. 
not  be  taken  away  from  them.  The  request  was 
granted  as  a  reward  for  the  sacrifice  they  had 
made  for  t!ie  army.  M.  Denon.  one  of  the  savans, 
caused  a  flate  to  lie  made  of  the  same  model,  on 
which  he  had  ensraved  the  above  sentence.  At 
the  sale  of  his  collection  o'"  intiquities,  &<*..,  it  waa 
bought  l.y  Lord  Howard  for  2.890  francs. 


A.  D.  33,  J 


'HAPTER    XXVII. 


293 


27  Then  the  soldiers  of  the 
governor  took  Jesus  into  '  the 
common  hall,  and  gathered  unto 
him  the  whole  band  of  soldiers. 

28  And  they  stripped  him,  and 
put  on  him  a  scarlet  robe. 

20  And  when  they  had  platted 
a  crown   of  thorns,  they  put  it 

1  Or,  governor's  house. 


"  He  was  vacillating — fearful  for  his 
office,  and  even  for  his  life — for  he 
served  '  the  dark  and  unrelenting  Ti- 
berius."' The  charge  against  Him 
was  of  treason  against  the  state. 
Hence  the  people  accused  Pilate  of 
opposition  to  Cesar,  in  showing  lenity 
toward  Christ  -John  19.  12).  Pilate 
gave  Him  up  to  the  people. 

27.  The  common  had — called  (Vpai- 
rwpiov)  Pretorium  —  the  governor's 
palace  or  house  (avX^)  (Mark  15. 16.) 
Pilate's  judgment  seat  was  in  an 
open,  public  place,  from  which  Christ 
was  now  led  to  the  house  of  Pilate. 
The  Jews  would  not  enter  in  there, 
because  contaci  with  the  heathen  sol- 
diers would  defile  them  for  the  pass- 
over  (John    18.  28). IT    The  whole 

band.  This  was  a  cohort  in  the  Ro- 
man army  of  from  4  to  600  men — the 
tenth  part  of  a  legion. 

28.  A  scarlet  robe.  This  was  put 
upon  Him  in  mockery,  because  He 
claimed  to  be  king,  and  this  was  the 
Kind  of  robe  worn  by  Roman  officials. 
Mark  says  it  was  purple.  The  for- 
mer was  a  military  cloak — the  latter 
was  worn  by  the  Roman  emperers. 
Very  probably  in  their  deep  derision, 
an  old  cast-off  general's  cloak  was 
put  on  Him,  as  a  mock  purple,  to 
deride  His  claims  as  king.  This  in- 
tent appears  from  next  verse.  Hence 
it  is  said  by  Mark,  "  they  clothed  Him 
with  purple"  &c. 

29.  -4  crown  of  thorns.  This  was  a 
chaplet  or  wreath  of  me  thorn  bush, 
woven  or  platted  so  as  to  fit  apon  His 
head,  and  further  to  mock  His  king- 
ly pretensions.  Instead  of  His  crown 
of  glory,  they  assign  Him  a  crown 
of  thorns.     Instead  of  adorning  His 

D.-ow,  it  pierces  His  tenipLes. IT  A 

rccd.     This   mocks   His  sceptre.     In- 

Art) 


upon  his  head,  and  a  reed  in  his 
right  hand  :  and  they  bowed  the 
knee  oefore  lum,  end  mocked  ° 
him,  saying,  Hail,  King  of  the 
Jews  ! 
30  And  they  spi*  ''upon  him 
and  took  the  reed,  and  smote 
him  on  the  head. 

O  Ps.69.19,20.     p  Is.49.7;  50.6;  53.3,7. 

stead  of  a  golden  or  ivory  staff  of 
office,  which  kings  commonly  bore, 
they  put  in  His  right  hand  a  frail  reed, 
that  would   bruise  and  break  almo*-* 

at  the  touch. IT  They  bowed  the  kn^. 

This  was  further  mockery,  tantali- 
zing Him  with  such  pretence  of  sub- 
jection, and  thus  playing  off  the  ridic- 
ulous farce  to  show  how  thoroughly 
they  despised  His  claims  as  king. 
How  vile  is  the  human  heart !  What 
was  the  ground  of  all  this  bitter  en- 
mity that  could  not  poifibly  be  satis- 
fied with  mockeries  or  cruelties  1 
"  The  carnal  mind  is  enmity  against 
God,  for  it  is  not  subject  to  the  law 
of  God,  neither  indeed  can  be."  Hu- 
man nature,  at  best,  can  only  present 
a  mock  subjection — a  profane  bow- 
ing of  the  knee,  more  scoffing,  than 
spiritual  or  sincere.  To  crown  all 
the  derision,  they  shout  aloud  a  mock 
salutation — "  Hail,  King  of  the  Jews" 
— which  they  used  toward  their  em- 
perors. 

30.  Spit  upon  Him.  This  was  the 
mark  of  utmost  spite  and  contempt, 
ooth  in  ancient  and  modern  times 
(see  ch.  26.  67).  Compare  Isa.  50.  6. 
This  indignity  would  show  us  the 
abhorrence  of  which  our  sins  are 
worthy,  and  men  may  now  see,  in 
all  this,  the  infinite  dishonour  which 
they  deserve,  as  the  curse  of  sir  ;  for 
it  was  in  the  capacity  of  the  sinner's 
substitute  that  our  Lord  passed 
through  all  these  bitter  experiences 

% f  Smote  Him.     This  despite  wa» 

further  shown  the  Sufferer.  John 
has  it  "  they  smote  Him  with  theii 
hands."  Matthew  and  Mark  speak 
of  a  reed  being  also  uced,  and  on  tht 
head.  Mark  also  adds  that  :'  bowing 
their  knees  they  worshipped  Him. "All 
this  was  in  mingled  spite  and  derision. 


294 


MATTHEW. 


LA.  D.  331 


31  And  after  that 
they  had  mocked  him,  they  took 
tho  robe  off  from  him,  and^put 
his  own  raiment  on  him,  and 
led  ^  him  away  to  crucify  him. 
32  And  as  they  came  out, 
they  found  a  man   of  Cyrene, 

J  Nu.15  35.  1K.2I. 10,13.  Ac.7.58.  He.  13.12. 


Observe,  (1.)  Pilate  delivers  Christ 
to  be  crucified,  but  He  is  delivered  up 
also  by  the  determinate  counsel  and 
foreknowledge  of  God  (Acts  2.  23). 
(2.)  The  enir'ty  of  the  heart  against 
the  claims  oi  Christ  is  unprovoked 
and  unmitigated.  (3.)  Men  call  for 
Christ  to  be  crucified,  and  when  this 
deatn  is  shown  to  be  for  the  salvation 
of  sinners,  they  reject  Him  even  in 
this.  (4.)  Some  shall  awake  to 
shame  and  everlasting  contempt 
(Dan.  12.  2). 

§  152.  Jesus  is  led  away  to  be  cru- 
cified.— Sixth  day  of  the  week.  Je- 
rusalem. 

Matt.         I   Mark.        I     Luke.      I    John. 

27.31-34  115.20-23  123.26-33  Il9. 16,17 

31.  The  robe.  Mark  says,  the  pur- 
ple, viz.,  the  mock  purple. 

32.  As  they  came  out — viz.,  of  the 
city;  for  the'  execution  of  criminals 
was  commonly  outside  the  gates. 
The  soldiers  led  Him  out,  ."ir  they 
were  the  common  executioners  under 

the  Roman  governors. II  A   man 

of  Cyrene.  Mark  and  Luke  both 
speak  of  this  man  as  "  coming  out  of 
the  country"  towards  the  city,  which 
would  show  that  they  found  him  as 
they  passed  out  of  the  city  gate.  Mark 
adds  that  he  was  "  the  father  of  Alex- 
ander and  Rufus."  Cyrene  was  in 
Africa,  where  there  were  Jews  resid- 
ing. The  district  was  called  Pen- 
tapolis  Cyrenaica.  It  is  stated  by 
John  (19.  17),  that  Christ  went  forth 
11  bearing  His  cross"  which  was  the 
custom  "for  criminals.  They  im- 
pressed this  man  Simon,  "aru  on 
him  they  laid  the  cross,  that  he  might 
bear  it  after  Jesus."  (See  Luke  23. 
26.)  The  cross  v  as  a  high  post  with  a 
pross-oeow  near  the  top;  and  fas  ened 


Simon  by  name  :  him  they  com- 
pelled to  bear  his  cress. 

33  And  when  they  were  come 
unto  a  place  called  Golgotha, 
that  is  to  say,  A  place  of  a  scull, 

34  They  gave  him  vinegar  to 
drink,  mingled  r  with  gall :  and 

r  Ps.69.21. 

firmly  in  the  ground.  It  usually 
stood  some  ten  feet  out  of  grouhc 
and  was  in  size  and  weight  such  as  a 
man  could  carry  with  difficulty.  A 
small  seat  belonged  to  it  (about  the 
middle),  that  the  crucified  person 
might  rest  upon  it,  and  not  hang 
entirely  by  the  hands.  The  hands 
and  feet  were  sometimes  fastened  to 
the  cross  with  spikes,  and  sometimes 
bound  fast  to  it  with  ropes.  In  our 
Saviour's  case,  the  former  method  was 
used,  as  the  most  cruel.  Christ  is  tc 
be  crucified  for  His  people.  Yet  He 
would  bring  men  into  a  mysterious 
and  glorious  partaking  with  Him  of 
His  sufferings  and  of  His  glory. 
The  place  of  execution  lay  to  the 
north-west,  and  near  the  city.  As 
the  bodies  of  the  beasts  that  were  sac- 
rificed as  types  of  Him  were  burned 
without  the  camp,  so  He  suffered 
without  the  gate  (Heb.  13.  11,  12). 
See  Map  of  Mod.  Jerusalem,  where 
the  spot  standing  outside  the  old 
walls,  but  afterwards  enclosed,  is  in- 
dicated by  the  site  of  "  the  Holy 
Sepulchre."  (K.)  On  the  swell  of 
Acra,  beyond  the  Second  Wall,  (see 
"  View  of  Jerusalem  as  besieged  by 
Titus,")  the  crucifixion  took  place. — 
BartleWs  "  Walks  about  Jerusalem," 
p.  38. 

33.  Golgotha — "  a  place  called  the 
place  of  a~skull,  which  is  called  in  the 
Hebrew  Golgotha  "(John) — "  the  place 
Golgotha"  (Mark) — "  the  place  which 
is  called  Calvary"  (Luke).  This  wa.s 
also  the  meaning  of  Calvary  in  the 
Latin — "  a  skull. '  Though  called 
Mount  Calvary,  it  was  rather  a  knoll, 
just  sufficient  to  designate  the  spot. 
It  received  its  name,  doubtless,  from 
its  being  used  for  the  execution  of 
criminals.    Comp.  2  Kings  9.  35. 

34.  Vinegar    mingkd    %cith     %aU> 


A.  D.  33.] 


CHAPTER  XXVII. 


2i'0 


whnn  he  had  tasted  thereof,  he 
would  not  drink. 

35  And  ■  they  crucified  him, 
and  parted  his  garments,  casting 
lots  :   that  it  might  be  fulfilled 

s  Ps.22.16.  Mar.l5.2-»,«fcc.  Lu.  23,34.  &c.  J  no.  19.24, 
&c.  t  Ps.22.lS. 

This  was  a  mixture  offered  in  de- 
rision, it  would  seem.  Mark  speaks 
of  another  potion,  viz.  wine,  or  wine- 
vinegar,  mingled  with  myrrh,  which 
was  the  usual  stupefying  drink  for 
criminals  about  to  suffer  death,  it 
served  as  an  opiate,,  like  laudanum, 
to  relieve  the  extreme  sufferings. 
This  fulfilled  the  prophecy  in  Psalm 

69.    31. IT    He   would    nut    drink. 

Here  again  He  was  to  show  how 
willingly  he  endured  the  curse.  If 
He  had  sought  relief,  He  could  have 
had  it  from  heavan.ior  could  have 
destroyed  His  enemies  at  His  will. 
He  would  now  refuse  any  alleviations 
which  His  murderers  would  admin- 
ister. He  would  drink  the  cup  to  the 
dregs,  for  it  was  given  Him  of  His 
Father.  He  endured  the  curse  vol- 
untarily and  fully. 

Observe,  (1.)  Christ  must  needs 
die,  not  by  the  scourging,  nor  by  the 
sinking  under  the  cross,  but  by  cruci- 
fixion itself.  (2.)  The  smallest  mat- 
ter in  all  this  work  entered  into  the 
particular  plan.  The  Scriptures 
were  fulfilled,  and  God's  purposes 
were  carried  out. 

§  153.  The  Crucifixion. — Sixth  day 
of  the  week.     Jerusalem. 


Matt. 

Mark. 

Luke. 

John. 

'-17.  35-38 

15.  24-28 

23.33 
34,38 

19.18-24 

35.  They  crucified  Him.  The  man 
ner  of  crucifixion  was  briefly  this. 
The  senten;ed  man  was  first  stripped 
of  all  his  clothing,  saving  a  strip 
ahout  the  loins,  and  then  severely 
whipped,  so  tlyit  he  sometimes  died 
under  this.  Smarting  and  exhausted, 
he  was  compelled  as  soon  as  possible 
to  bear  his  cross  to  the  spot.  Four 
soldiers  of  the  Pr^toriac  guard,  under 


which  was  spoken  « by  the  pro- 
phet, They  parted  my  garments 
among  them,  and  upon  my  ves- 
ture did  they  cast  lots. 

36  And   sitting   down,    they 
watched  him  there  ; 

37  And  set  up  over  his  head 


the  superintendence  of  a  centurion, 
were  the  common  executioners.  These 
drove  each  a  nail  into  the  hand  ot 
foot  of  the  man,  sometimes  beiore. 
and  sometimes  after  the  cross  had 
been  set  up  in  its  place  in  the  ground. 
Resting  on  the  small  seat  which 
was  fixed  about  the  middle  of  the 
cross,  the  person  could  be  nailed 
to  it  after  it  was  set  up.  It  was  a 
slow  and  severe  death,  not  exceeded 
in  physical  suffering,  perhaps,  by 
any  method  of  torture.  It  was  also 
the  most  ignominious  punishment, 
"  as  it  is  written,  Cursed  is  every  one 
that  hangeth  on  a  tree."  Robbers 
and  slaves  were  generally  deemed  to 
this  kind  of  death.  Hence  •' the 
offence  of  the  cross"  Hence  the  won- 
der of  Christ's  humiliation,  "even 
the  death  of  the  cross."  Such  suffer- 
ing must  needs  be  short,  showing 
how  poorly  our  weak  nature  can 
bear  the  curse  of  sin.  A  person  gen- 
erally lived  on  the  cross  till  the  third, 
fourth,  or  fifth  day — the  nails  poison- 
ing and  inflaming  the  whole  system, 
and  through  the  nerves  among  which 
they  were  driven,  making  the  pain 
indeed  excruciating,  a  term  which  is 
derived  from  the  word  crux,  a  cross. 
With  the  Jews  it  was  not  lawful  that 
a  malefactor's  body  hang  on  the  cross 
over  night  (Deut.  21.  23).  Hence 
the  soldier  tried  with  the  spear  to  see 
if  He  was  yet  dead,  else  they  would 
break  his  bones  to  hasten  His  de- 
cease.  TT    Parted     His    garments. 

The  soldiers  who  acted  as  execution- 
ers were  entitled  jo  the  garments  of 
the  deceased.  They  "  made  four 
parts,  (says  John),  to  every  soldier  a 
part,"  and  for  His  coat  they  cast  lots. 
This  was  a  method  ot  deciding  such 
a  doubtful  point  by  appealing  to  whai 
was  ostensibly  regarded  in  the  case 


296 


MATTHEW. 


[A.  D.  33. 


his  accusation  written,  THIS  I  thieves  "crucified  with  him; 
IS  JESUS  THE  KING  OF  one  on  the  right  hand,  and  an- 
TIIE  JEWS.  other  on  the  left. 

38    Then     were     there     two  « ls5312- 


as  an  expression  of  God's  will.  See 
Acts  1.  26,  in  the  case  of  choosing  an 
apostle  who  should  stand  in  the  room 
of  Judas,  and  fill  up  the  fixed  num- 
ber.  IT   That  it  might  be  fulfilled. 

This  prophecy  is  found  in  Psalm  22. 
18,  which  shows  that  the  Psalm  refers 
to  Christ  as  a  striking  detail  of  His 
Bufferings,  in  that  crucifixion  expe- 
rience. Men  —  wicked  men  —  may 
have  the  raiment  of  Christ.  Even 
the  most  wicked  may  wear  His  robe 
of  righteousness  and  salvation  by 
Divine  grace. 

36.  They  watched  Him.  This  they 
did,  as  guards,  lest  anything  might 
occur  to  obviate  their  cruel  purpose. 
This  is  recorded  to  show  us  how  cer- 
tainly and  without  any  failure,  all 
the  malicious  designs  of  men  for  His 
death  were  accomplished.  Nothing 
failed  of  all  His  endurance  on  the 
accursed  tree. 

37.  His  accusation  —  the  charge 
upon  which  He  was  condemned. 
Mark  and  Luke  speak  of  the  super- 
scription, and  John  of  the  title.  It 
was  customary  to  set  over  the  head 
of  the  criminal  the  crime  for  which 
he  had  been  condemned  and  was 
about  to  suffer.  It  was  usually 
graven  on  a  metal  plate,  with  black 
characters  on  a  white  ground.  This 
was  in  order  that  the  people  might 
know  the  case.  Hence  we  find  this 
written  in  three  languages,  Hebrew, 
Greek,  and  Latin,  that  the  Jews, 
Greeks,  and  Romans,  who  were  in 
the  crowd,  might  understand.  These 
were  the  three  sacred  languages  of 
the  world.  John  says  that  Pilate 
wrote  it  (19.  19).  The  title  itself  is 
given  differently  by  all  the  Evangel- 
ists, though  it  is  the  same  in  sub- 
stance. The  ground  of  His  condem- 
nation was  that  He  elaimed  to  be 
"  tne  King  of  the  Jews."  It  may 
have  been  variously  written  in  the 
different  languages.  But  it  was  net 
necessary    that    the    precise     words 


should  be  stated,  so  long  as  they 
agreed  most  perfectly  in  the  sub- 
stance of  the  accusation.  In  John's 
narrative  we  find  that  the  chief 
priests  expostulated  with  Pilate,  and 
they  themselves  quote  the  title  defec- 
tively, leaving  out  a  part  (19.  21). 
The  harmless  disagreement  here  in 
the  very  words,  would  only  show 
that  the  Evangelists  had  not  copied 
from  each  other,  or  conspired  with 
each  other  to  fabricate  their  narra- 
tive. Here,  also,  by  this  custom  of 
stating  publicly  the  ground  of  sen- 
tence, we  have  an  open  declaration 
that  He  "  had  done  nothing  amiss." 
This  was  the  third  hour,  when  they 
crucified  Him,-or  9  o'clock  (Mark). 

38.  Two  thieves — robbers,  or  high- 
waymen, with  which  Judea  theD 
aboun  led.  All  the  Evangelists  men- 
tion this,  that  two  malefactors  were 
crucified  with  Him,  one  on  each  side. 
Mark  notices  this  as  in  fulfilment  of 
the  prophecy  flsa.  53.  12),  "  And  Lie 
was  numbered  with  the  transgres- 
sors."  Executions  were  appointed  ai! 
passover  time,  for  the  impression 
upon  the  greatest  number.  (See  Deut. 
17.  13.)  For  the  same  purpose, seve- 
ral were  usually  executed  together. 
Our  Lord  ranked  now  as  a  capita] 
transgressor,  for  He  stood  in  the  stead 
of  sinners — made  a  curse  for  its.'' 

Observe,  (1.)  The  accusation  on 
the  cross  shows  Christ  to  have  been 
innocent.  (2.)  Sinners  will  not  have 
this  man  to  reign  over  them  (see 
Luke  19.  14).  This  is  their  guilt, 
and  this  procures  the  death  of  Christ. 
So  Adam  in  thft  garden  disdained 
subjection  to  God.  (3.)  He  was 
numbered  with  the  transgressors,  as 
Mark  notices  (Isa.  53.  12),  standing 
in  sinners'  jlace  to  save  sinners 
(4.)  Behold  Jesus  in  the  midst  of  mah 
ef actors  (John).  He  is  also  in  the 
midst  of  the  throne  (Rev.  5.  6),  and 
in  the  midst  of  the  Church.  Matt 
18  20. 


A.D.33] 


CHAPTER   XXVII. 


297 


39  1  And  they  that 
passed  by  reviled  him,  wagging 
their  heads, 

40  And  saying,  Thou  that  de- 
stroyest  the  temple,  and  buildest 
it  in  three  days,  save  thyself. 
If  thou  be  the  Son  of  God, 
come  down  from  the  cross. 

41  Likewise  also  the  chief 
priests  mocking  »  him,  with  the 
scribes  and  elders,  said, 


V  Ps  12.7;  109.25. 
Lu.18  3*. 


W  Job.13.9.  Ps.35.16.  Is.2S.22. 


§  154.   The  Jews  mock  at  Jesus  on 
the  Cross.     He  commends  His  mo- 
ther  to   John. — (Sixth    day   of  the 
week.) 
Matt.       I     Mark.  Luke.      I    John. 

B7.39-44  I  15.29-32    23.35-37  I  19.25-27 
39-43    | 

39.  Reviled  Him— literally,  "  blas- 
phemed." They  heaped  vile  epithets 
upon  Him,  shaking  and  tossing  the 
head  in  scorn  (see  Job  16.  4.  Psalm 
109. 25).  People  and  rulers  joined  in 
this,  as  we  learn  from  Luke.  Hu- 
man insult  was  part  of  the  bitter  curse 
which  He  endured. 

40.  Thou  that  destroy  est.  This  claim 
of  His  was  brought  up  now  in  deri- 
sion. His  boast  of  power  was  cbal- 
.enged,  dared,  defied  now.  How  easily 
He  might  have  used  that  power  to 
hurl  them  into  perdition;  but  He  for- 
bore. He  could  have  come  down : 
but  He  came  to  die.  He  would  not 
have  Himself  now,  else  He  could  not 

save  sinners. IT  If  thou  be  the  Son 

qf  God.  Like  Satan  in  the  wilder- 
ness, they  challenge  His  claim  to 
Divinity. 

41.  This  scoffing  was  universal 
among  all  classes  of  the  multitude — 
chief  priests,  scribes  and  elders,  and 
b  udiers  and  the  thieves,  are  men- 
tioned. 

42.  He  saved  others.  This  was  an 
{illusion  to  His  miracles,  which  pre- 
tended even  to  raise  the  dead;  I  ut 
which  they  obstinately  discredited  or 
attributed  lo  Beelzebub.  They  dared 
Him  now  to  do  this  conclusive  mira- 
cle for  their  belief:    bit  this  ^oukl 


42  He  saved  other*,  himself 
he  cannot  save.  If  he  be  the 
King  of  Israel,  let  him  now 
come  down  from  the  cross,  and 
we  will  believe  h;m. 

43  He  trusted  in  God  ;  let  * 
him  deliver  him  now,  if  he  will 
have  him  :  for  he  said,  y  I  am 
the  Son  of  God. 

44  The  thieves  also,  which 
were   crucified  with  him,   cast 

X  Ps.3.2;  22.8;  42.10;  71.11.  y  Jntt.5.17,18;  10. 
30,36. 

neither  have  convinced  them  —  nor 
would  it  have  served  His  purpose  cf 
grace — nor  could  they  demand  any 
further  si;m.  "  A  wicked  and  adulter- 
ous generation  seeketh  after  a  sign, 
but  there  shall  no  sign  be  given  them, 
but  the  sign  of  Jonas  the  prophet." 
The  wondrous  miracle  to  be  wrought 
lay  in  the  purposes  of  God,  and  was 
soon  to  come  on,  in  His  resurrec- 
tion, according  to  Jonah's  type  and 
the  ample  prophecy.  Nor  was  this  a 
sincere  demand  of  theirs,  but  only  in 
mockery. 

43.  He  trusted  in  God.  These 
words  are  remarkably  predicted  in 
Ps.  22.  8.  This  also  recalled  His 
declarations  of  confidence  in  the  Fa- 
ther and  of  oneness  with  Him,  which 
now  they  would  have  Him  test,  and 
manifest  (ch.  25.  53).  So  did  Satan 
in  the  wilderness — "  If  thou  be  the 
Son  of  God,  cast  thyself  doicn,  for  it  is 
written,  He  shall  give  His  angels 
charge  over  thee,"  &c.  (ch.  4.  6).  Bui 
would  He  meet  such  insulting  chal- 
lenges 1  Had  they  not  had  the  most 
abundant  p  oofs,  which  thev  utterly 
despised  1  And  would  the  Father  ar- 
rest His  gracious  plans  to  satisfy,  or 
stop  such  raillery'?  Behold  in'  the 
midst  of  all  this,  Christ  had  rather 
die  to  offer  them  salvation,  than  de- 
cline to  die.  to  induce  their  conviction. 
44.  The  thieves.  Luke  says.  "Gmt 
of  the  malefactors"  while  Matthew 
and  Mark  speak  in  general  of  It* 
thieves,  as  doing  this.  One  of  them 
was  more  conspicuous  in  the  history, 
and   upon  his  case  Luke  dwelt. 


2*J9 


MATTHEW 


f  A.  D  33 


the     same     in     his     teeth. 

45  Now  from  the  sixth  hour 
theie  was  darkness  2  over  all  the 
land  unto  the  ninth  hour. 

46  And  about  the  ninth  hour 


U  Cast  the  same  in  His  teeth — literally, 
reproached  Him  to  the  same  effect — or, 
in  like  manner.  Luke  alone  tells  us 
of  the  penitent  one  (23.  40).  Here 
around  the  cross,  Christ  would  illus- 
trate the  power  of  that  grace  which 
Ihe  cross  should  procure  even  for  the 
vilest  of  sinners,  even  in  the  worst 
case,  and  to  the  last.  This  is  no 
encouragement  to  put  off  repentance 
till  death.  That  one  is  rescued  amidst 
extremist  perils,  is  no  encouragement 
to  take  the  risk,  especially  when  this 
must  be,  by  despising  the  grace  till 
the  last.  It  is  not  probable  that  this 
thief  had  enjoyed  the  means  of  know- 
ing the  Saviour.  At  this  time,  our 
Lord  commended  His  mother  Mary 
(now  a  widow,  doubtless)  to  the 
affectionate  care  of  the  beloved  dis- 
ciple; as  John  himself  narrates  (19. 
25-27). 

Oeserve,(L)  How  much  of  Satan's 
language  and  spirit  was  in  this  bitter 
trial  of  Christ  on  the  cross.  (See  the 
i°mptation  in  the  wilderness,  ch.  4.) 
(2.)  Christ's  claim  to  Divinity,  was 
that  against  which  Satan  and  all 
God's  enemies  vented  their  malicious 
spite.  They  challenged  and  tanta- 
lized His  Sonship.  (3.)  The  pardon- 
ing grace  is  signally  illustrated. 

§  155.    Darkness  prevails.     Christ 
expires  on  the  Cross. — Sixi.m  day 
of  the  week.     Calvary. 
Matt.      I      Mark,      i      Luke,      i      John. 

27.45-50  J  15.33-37  |  23.44-46  |  19.28-3<> 

45.  Tlie  sixth  hour.  It  was  our 
iwon,  or  twelve  o'clock.  Darkness  at 
noon-day  was  the  most  striking  and 
palpable  work  of  God,  ?s  it  could  not 
nave  besn  a  common  eclipse,  for  the 
passover  was  always  at  full-moon. 
The  darkness  also  lasted  three  hoi  rs, 
as  an  eclipse  never  could.  Ter  al- 
liac  (Apolog.  ch.  21)  appea  3  to  the 


Jesus  cried  with  a  loud  voice, 
saying,  Eli,  Eli,  lama  sabachtha- 
ni  ?  that  is  to  say, a  My  God, 
my  God,  why  hast  thou  forsaken 
me  ? 
47  Some   of  them  that  stood 

a  Ps.22.1.  Is.53.1».  La.  1.12- 

accounts  of  this  event,  contained  in 
the  Roman  archives.  Phlegon,  a  Ro- 
man astronomer,  A.  D.  140,  speaking 

of  this  very  time,  testifies  of  this > 

IT  All  the  land — or  " all  the  earth"  as 
Luke  (same  Greek  word).  This 
phrase  was  often  applied  to  Judea 
alone.  See  Bp.  Watson's  Reply  to 
Gibbon,  Let.  5. 

46.  My  God.  These  words  are  from 
Psalm  22.  1,  and  are  quoted  not  from 
the  Hebrew,  but  from  the  Chaldee 
paraphrase.  Mark  gives  the  words 
in  the  Syro-Chaldaic  (ch.  15.  34),  his 
object  not  being  to  give  the  dialect  in 
which  they  were  spoken  ;  but  the 
exclamation  itself.  This  language 
was  spoken  in  Judea  at  that  time. 
Here  our  great  sacrifice  cried  out 
under  the  dreadful  sense  of  the  Di- 
vine wrath  against  sin,  as  He  bore 
its  load  and  curse.  Compare  the  22d 
Psalm,  which  He  applied  now  to  His 
case,  and  which  the  Jews  had  always 
applied  to  the  Messiah.  As  He  stood 
in  the  sinner's  place,  He  saw  and  felt 
the  Father's  wrath,  not  toward  Him- 
self as  a  personal  transgressor,  but 
toward  Himself  as  the  sinner's  Sub- 
stitute. He  still  cried,  My  God,  and 
retained  His  filial  confidence.  Bui 
here  was  the  sting  of  death  to  Him, 
that  He,  the  holy  Lamb  of  God. 
should  occupy  such  a  place,  and  sus- 
tain for  a  moment  such  a  relation  to 
His  Father.  He  cried  out  at  this 
point !  as  He  did  not  under  His  othei 
sufferings.  His  human  soul  was  lefl 
\.n  shudder  at  the  thought  of  standing 
under  the  curse,  even  for  others,  and 
here  He  felt  the  awful  dread  of  sink 
ing  under  such  a  load.  "  He  -*as 
heard  in  that  He  feared."     Heb.  5.  1. 

47.  Call el h  for  Eli  as.  It  is  no! 
declared  that  "the-"  thought  He  called 
for  Elias,  but  thir  chey  said,  in  taunt. 
And,  as  it  was  intended,  it  was  a 


A   D.  33.] 


CHAPTER  XXVII. 


299 


there,  when  they  heard  that, 
said.  This  man  calleth  for  Elias, 
4r*  A.nd  straightway  one  of 
them  ran,  and  took  a  sponge, 
and  tilled  it  with  b  vinegar,  and 

b  Ps.69.21. 

most  severe  and  cruel  mockery — tan- 
talizing Him,  as  now,  in  vain,  calling 
for  KM. is,  who  was  prophesied  of,  as 
the  Messiah's  forerunner,  and  whom 
the  Jews  expected  as  first  to  appear. 
He  hail  lanoured  to  show  that  John 
the  Baptist  was  he,  but  they  rejected 
this  with  disdain.  (See  ch.  11. 14,  18.) 
They  expected  Elijah  the  prophet  to 
appear  in  person,  and  hence  they 
sneeringly  adverted  here  to  the  want 
of  this  testimony  to  His  being  the 
true  Messiah.  Greenleaf  notices  this 
incidental  allusion  by  Matthew  and 
Mark  to  the  popular  opinion  as  addi- 
tional evidence  of  their  veracity. 

48.  Gave  Him  to  drink.  This  was 
not  from  any  misunderstanding  of  the 
outcry,  as  might  seem  from  the  con- 
nexion, and  as  some  have  supposed, 
but  from  another  cry  which  John 
reports — "  that  the  Scripture  might  be 

fulfilled  He  saith.  I  thirst."  John  19. 
28/  See  Psalm  69.  21.  This  was 
the  rich  man's  outcry  in  torment 
(Luke  1G.  24.)  It  expressed  the  se- 
verity of  perdition.  As  the  gospel 
benefits  are  represented  by  "  the 
waters :'  and  by  drink,  so  the  bitter- 
ness of  sin's  curse  and  punishment  is 
represented  by  thirst.  This  vine- 
gar, or  sour  wine,  was  the  soldier's 
drink,  of  which  a  vessel  full  was 
there  (John  19.  29).  They  put  the 
sponge  on  a  reed,  or  hyssop-branch 
(John),  that  thus  they  might  reach  it 
to  His  mouth  as  He  hung  upon  the 
cross. 

49.  Others  expressed  their  rage 
and  vencra  thus — repeating  the  taunt 
about  Elias.  There  was  all  manner 
of  scorn  and  reviling  among  the  ma- 
lignant crowd. 

W).  With  a  loud  voice  This  was 
Bnother  cry.  His  voice  was  loud  in 
death.  lie  v/as  heard  to  say  "  Father, 
late  thy  hands  1  commend  my  spirit" 
(Luke),  showing  His  relations  *o  the 


put  it  on  a  leed,  and  gave  him 
to  drink. 

49  The  rest  said,  Let  be,  le* 
us  see  whether  Elias  will  come 
to  save  him. 

50  *J  Jesus,  when  he  had  cried 


Father  as  undisturbed.  Stephen  the 
martyr  died  crying.  "  Lord  Jesus 
receive  my  spirit "  (Acts  7.  59),  wor- 
shipping the  risen  Lamb.  Christ  also 
said.  "  It  is  finished  "  (John),  which 
expressed  what  John  had  just  before 
noticed  (ch.  19.  28)—  "Jesus  know- 
ing that  all  things  were  now  accom- 
plished." The  prophecies  of  His 
sacrificial  death  were  fulfilled — the 
covenant  with  the  Father  was  met — 
the  cup  given  Him  to  drink  was 
taken  to  the  dregs — the  types  and 
shadows  of  the  old  dispensation  were 
answered  in  Him,  and  now  by  His 
finished  work  satisfaction  was  made 

for    believers. IT    Yielded    up    tht 

ghost — or  in  Greek,  the  spirit.  He 
expired,  as  Mark  has  it  literally 
(e&irvews).  He  laid  down  His  lite  to 
take  it  again.  His  soul  was  made 
an  offering  for  sin. 

Observe,  (1.)  Christ's  sufferings 
were  more  in  soul  than  in  body,  and 
this  mysterious,  unknown  anguish  of 
spirit,  was  the  cup — the  sting  ol  death 
— the  curse  for  us.  (2.)  The  atone- 
ment of  Christ  cannot  be  explained 
except  we  find  here  me  punishwxnt 
due  to  sin  suffered  by  the  innocent 
for  the  guilty.  This  accounts  for  all 
the  history;  and  the  last  dying  ay, 
"  It  is  finished"  brings  peace  to  t.iie 
troubled  soul,  from  the  finished  work 
of  Christ.  The  Lord  provides  a 
lamb  for  the  burnt-offer:ng,  and  the 
son  of  Abraham,  though  already 
bound  and  laid  upon  the  altar,  and 
now  even  under  the  knife,  may  go 
free  (Gen.  22.  13),  mave  ven  worship 
there.  (3.)  The  crucifixion  experxnee 
of  Christ,  as  expressed  from  the  c  ross, 
exhibits  the  whole  truth.  The  for- 
saking and  the  thirst  show  the  curse. 
The  wor  iS  of  love,  and  fobgive- 
ness,  an^  promiss  to  sinners,  there 
a'so  expressed,  show  the  grace, 
1  Behold  thy  mother."     "  Father  for. 


300 


MATTHEW. 


[A.  D,  33. 


again  with  a  loud  voice,  y  elded 
up  the  ghost. 

51  And,  behold,  the  vail e  of 
the  temple  was  rent  d  in  twain, 
from   the   top    io    the   bottom ; 

C  Ex.26.31.  Le.16.2,15  ;  21.23.  2Ch.3.14.      d  Is. 25. 


give  them."  "  To-day  shalt  thou  be 
with    me    in    paradise."      And    the 

DYING  WORDS  show  the  ACCEPTANCE  of 

His    work   in   heaven.      "  //   is  fin- 
ished."    "  Father   into  thy  hands   I 
commend  my  spirit." 
§  156.  The  Vail  op  the  Temple  rent. 

The  Graves  opened.    The  Women 

at  the  Cross. — Sixth  day  of  the 

week. 

Matt.       I      Mark.  Luke.         I  John. 

£7.51-50  I  15.38-41  123.45,47-49  I 

51.  The  vail  of  the  temple.  This  was 
the  interior  vail  in  Herod's  temple, 
which  separated  the  holy  place  from 
the  Holy  of  Holies  (see  Temple,  ch. 
21).  Exodus  26.  33.  Paul  refers  to 
this  event,  and  to  the  important  sym- 
bolical purport  of  it.  See  Heb.  9.  8. 
and  10.  20.  It  was  rent  in  two  parts, 
torn  from  top  to  bottom,  exposing  all 
the  sacred  mysteries  of  the  Most 
Holy  Place.  Thus,  "  the  way  into  the 
holiest  of  all  was  {now)  made  mani- 
fest" and  laid  open  to  all  nations. 
The  sacred  ceremonies  of  the  day  of 
atonement,  whet,  the  high  priest  en- 
tered into  the  Most  Holy  Place — viz., 
once  a  year  —were  now  to  be  dispens- 
ed with,  as  the  r""<*at  high  piiest  had 
furnished  His  own  blood  and  offices, 
and  gone  within  the  vail  to  show  His 
blood  in  heaven  ;  and  thus,  also,  be- 
lievers have  boldness  to  enter  into  the 
holiest  by  a  new  and  living  way 
which  He  hath  consecrated  for  us 
through  the  vail,  that  is  to  say,  His 
flesh.  The  priest  was  probably  burn- 
ing incense  in  the  holy  place  at  this 

hour  of   the   evening   sacrifice. 

*J  The  earth  did.  quake — or  shake. 
The  ground  that  was  cursed  sympa- 
thizes. There  ar^  traces  of  this  re- 
markable eartnquake  in  Judea,  and 
heathen  writers  speak  of  one  which 
occurred   in  this  rei^i  of  Tiberius 


and  the  earth  did  quake,  and 
the  rocks  rent; 

52  And  8  the  graves  were  open- 
ed ;  and  many  bodies  of  the 
saints  which  f  slept,  arose, 

53  And  came  out  of  the  graves  s 

e  Is. 25.8;  26.19.  Ho.13.14.  Jl)0.5.25,28.  /  Da.12. 
2.  lTh.4.14.    g  1  Cor.  15.20. 

that  destroyed  twelve  Asiatic  cities 
(see  Macrobius).  Tacitus'  Ann.  Ik 
47.  Suetonius  in  Tib.  48.  That  it 
was  great,  would  appear  from  the 
additional  clause,  "  the  rocks  rent." 
This  was  entirely  miraculous,  in  tes- 
timony to  Christ's  work:  and  so  it 
impressed  the  centurion  (54). 

52.  The  graves  were  opened.  This 
was  another  testimony  to  Christ's 
work.  As  the  rending  of  the  vail 
symbolically  showed  the  mysteries  of 
the  ritual  opened,  and  the  way  to 
heaven  opened,  and  Christ's  office 
opened  as  superseding  that  of  the 
Levitical  law — so  this  demonstrated 
that  the  power  of  death  and  the  grave 
was  vanquished,  and  an  earnest  was 

given  of  a  general  resurrection. 

IF  The  saints — the  pious  dead.  These 
were  probably  such  as  old  Simeon, 
who  was  known  in   Jerusalem,  and 

who  had  but  recently  died. IF  Which 

slept.  Believers  are  said  to  deep  in 
Jesus.  Death  is  to  them  a  calm  and 
sweet  repose,  which  the  softest  s)'im- 
berof  me  pillow  only  typifies.  They 
are  said  to  sleep  also,  because  foi 
them  there  is  a  blest  awaking  when 
the  resurrection  day  shall  dawn.  See 
1  Thess.  4.  14.  John  It.  11.  1  Uor. 
15.  20. 

53.  Came  out  of  the  graves  after  Hi< 
resurrection.  Though  the  graves  w^re 
shaken  and  torn  open  by  the  earth- 
quake, it  was  not  until  after  He  arose 
(day  alter  next),  that  their  tenants 
came  forth.  This,  therefore,  showed 
that  there  was  power  in  His  death 
to  open  the  oraves  ot  believers — and 

POWER  in  His  RESURRECTION  TO  BRINO 

them  forth.  Christ  was  Himself 
■'  the  first-fruits  of  them  that  slept." 

1  Cor.  15.  20.     Col.  1.  18. IT  Tht 

holy  ciby— Jerusalem.  The  burial 
grounds"  were  around  the  city,  \n  ttm 


A  D.  33. 


CHAPTER  XXVII. 


301 


after  his  resurrection,  and  went 
Into  the  holy  city,  and  appeared 
unto  many. 

54  Now  h  when  the  centurion, 
£ii d  they  that  were  with  him 
watching  Jesus,  saw  the  earth- 
quake, and  those  things  that 
were  done,  they  feared  greatly, 

h  Mar.  15.39.  Lu.23.47.&c. 


valleys,  or  along  the  slopes  adjacent. 
Fcr  a  remarkable  prophetic  delinea- 
tion of  Christ's  sufferings  on  the  cross, 
see  the  22d  Psalm.  And  for  a  sound 
and  devotional  exposition  of  the  lan- 
guage, see  Stevenson's  work,  entitled, 
"  Christ  on  the  Cross."  Behold  the 
Lamb  of  God,  our  Passover,  sacri- 
ficed for  us.  Though  the  cross  was 
of  all  punishments  most  ignominious, 
yet  Christians  find  here  their  hope. 
This  was  the  shame  due  to  their  sin. 
Christ  is  the  power  of  God,  and  the 
wisdom  of  God  unto  salvation  to  every 
one  that  believeth  (1  Cor.  1. 24).  They 
glory  in  the  cross.  For  hereby  Christ 
spoiled  principalities  and  powers,  and 
made  a  show  of  them  openl)',  tri- 
umphing over  them  in  His  cross 
(Col.  2.  15).  Behold !  Jews  and  Gen- 
iiles  (Sanhedrim  and  Pilate)  con- 
demned Christ  —  the  Roman  soldiers 
crucified  Him — the  mixed  multitude, 
rapacious  and  malignant,  called  for 
His  sentence  and  crucifixion,  until 
they  prevailed  on  Pilate  —  and  all 
without  a  reason.  No  reason  can  be 
given  for  the  death  of  Christ,  except 
that  thus  it  behooved  Him  to  suffer 
the  punishment  due  to  sin,  in  order  to 
the  salvation  of  any. 

54.  T/ie  centurion.  As  the  name 
imports,  this  officer  had  command  of 
a  hundred  soldiers.  He  superintend- 
ed   the    crucifixion. IT    Watching. 

This  was  the  Pretorian  guard  who 
attended  to  keep  watch  throughout. 
V\  Truly,  &c.  He  knew  the  al- 
leged blasphemy  for  which  Christ 
suffered ;  and  these  tokens  from  Je- 
hovah were  most  convincing.  All 
"  those  things  that  were  done" — the 
miraculous  darkness,  and  rending 
of  the  vaii,  and  the  opening  graces, 
26 


saying,  Truly  this  was  the  Son 
of  God. 

55  And  many  women  were 
there,  (beholding  afar  of!,) 
which  «  followed  Jesus  from 
Galilee,  ministering  unto  him  ; 

50  Among  which  was  Mary 
Magdalene,  and  Mary  the  moth 

i  Lu. 8.2,3. 

had  power  as  testimonies  from  the 
Most  High.  They  were  evident  at- 
testations of  His  claims,  and  proved 
Him  to  be  the  Son  of  God,  by  setting 
a  seal  to  His  work.  Luke"  records 
another  saying  of  the  centurion  — 
"  Truly  this  was  a  righteous  man" — 
as  Pilate's  wife  had  warned  the  gov- 
ernor before  this  very  guard — :'  that 
just  man."  See  Acts  3.  14;  7.52; 
22.  14. 

55,  56.  Many  women.  John  speaks 
of  Mary  His  mother,  and  His  mo- 
ther's sister,  Mary  the  wife  of  Cleopas, 
and  Mary  Magdalene.  Mark  omits 
our  Lord's  mother,  and  adds  Salome. 
These  were  afterward  prominent  in 
the  resurrection  scenes  (Mark  16.  1). 
This  last  is  she  whom  Matthew  calls 
the  mother  of  Zebedee's  children — 
John  alone  making  mention  of  our 
Lord's  mother,  who  was  so  specially 
entrusted  to  his  care.  These  followed 
Him  from  Galilee,  ministering  to 
Him — that  is,  waiting  upon  Him  and 
serving  Him.  Mary  Magdalene  was 
so  called,  because  she  was  from  the 
district  of  Magdala  (see  ch.  15.  39, 
note),  near  the  sea  of  Tiberias,  and 
not  far  from  Capernaum,  on  the  same 
side.  These  at  first  came  near 
the  cross,  and  Christ  spoke  to  His 
mother,  "  Behold  thy  son,"  referring 
to  John,  whom  He  commended  to 
her  as  protector  and  son  (John  19. 
26).  Afterward,  as  the  terrors  of  the 
dying  moment  came  on,  and  the  awful 
tokens  from  Heaven  appeared,  they 
retired  from  the  horror  ex  the  scene. 
See  Wall's  Critical  Notes,  p.  116, 
and  Watson's  Reply  to  Gibbon,  Let. 
5,  and  Newcome. 

Observe,  What  follows  upon  the 
death  cf  Christ.     (!.")    The  teu>i»le 


302 


MATTHEW. 


1A.  D  33 


bi  of  James  ami  Joses,  and  the 
ir  other  of  Zebedee's  children. 

57  IT  When  J  the  even  was 
come,  there  came  a  rich  man  of 
Arimathea,  named  Joseph,  who 

3  Mar.l5.4<\  Lu.23.50.  J  no.  19.38. 


vail  is  rent — the  ritual  is  abolished. 
Heaven  is  opened,  and  Christ  the 
forerunner  enters  for  us  within  the 
vail — and  there  we  may  cas*  our 
hope — sure  and  steadfast — &s  an  an- 
chor that  takes  hold  upon  the  rock 
(Heb.  6.  19,  20).  (2.)  Death  is  van- 
quished for  believers — and  a  resurrec- 
tion is  secured,  and  the  glorious 
rising  of  the  saints  is  demonstrated. 
(3.)  Sinners  are  convinced  by  His 
death.  The  preaching  of  the  cross 
and  the  scenes  of  His  blood-sheddir,g 
shall  yet  powerfully  convince  the  most 
obdurate  hearts.  Jehovah's  inflexible 
justice — Christ's  dying  love — the  aw- 
ful cup  of  the  curse,  and  the  accept- 
ance of  the  work  in  heaven,  are  the 
great  truths  which  shall  always  have 
convincing  power,  by  the  Holy  Ghost. 
(4.)  His  people  are  willing.  The  last 
at  the  cross  and  the  first  at  the  sepul- 
chre are  the  women  —  ministering  — 
following  from  far — and  when  they 
can  do  nothing  more,  bringing  sweet 
spices  to  embalm  His  corpse. 

%  157.  The  taking  down  prom  the 
cross.     The  Burial. — Jerusalem. 
Matt.    I       Mark. 
27.57-61!   15.42 

57.  Joseph.  A  rich  man,  and  a  dis- 
ciple. Not  many  such  were  found 
among  Christ's  followers.  But  the 
Scripture  was  to  be  fulfilled  in  this, 
"  He  made  His  grave  with  the  wick- 
ed and  with  the  rich  in  His  death.'''  Isa. 
53.  9.  This  man  is  called  by  Luke, 
"  a  counsellor — a  good  man  and  a 
just.  The  same  had  not  consented  to 
the  counsel  and  deed  of  them  (i.  e., 
who  condemned  and  crucified  Him) — 
who  also  himself  waited  for  the  king- 
dom of  God."  John  says  of  him,  "  be- 
ing a  disciple  of  Jesus,  but  secretly,  for 

fear   of   the  Jews." Tf  Arimathea. 

This  is  supposed  fc/  some   to   be  the 


c.       |    Luke.    J       John. 
■47  03.50-561    19.31-42 


also  himself  was  Jesus'  disciple  - 

58  He  went  to  Pilate,  and 
begged  the  body  of  Jesus 
Then  Pilate  commanded  the 
body  to  be  delivered. 

59  And  when  Joseph  he  I  ta- 


same  as  Ramah,  six  miles  north  of 
Jerusalem.  It  is  more  likely  the  same 
as  Ramleh,  near  Lydda,  about  thirty 
miles  north-west  of  Jerusalem,  This 
was  Samuel's  birth-place  (see  1  Sam. 
1.1).     "  Ramathaim-Zophim." 

58.  Begged  the  body.  This  inci- 
dental allusion  to  existing  cusroms, 
shows  the  veracity  of  the  narrative, 
Those  crucified  by  the  Romans,  arc 
said  to  have  been  usually  exposed  to 
the  birds  of  prey — and  a  guard  wa^ 
set  to  prevent  their  friends  from  bury 
ing  the  bodies.  The  body  of  Jesus, 
therefore,  could  not  be  obtains,  toi 
burial,  without  leave  from  Pilate. 
The  Evangelists  only  relate  that  it  was 
applied  for. — See  "  Greenlcaf's  Testi- 
mony of  the  Evangelists.7'  "With  the 
Jews,  it  was  not  lawful  for  the  bodies 
of  criminals  to  remain  all  night  upon 
the  tree,  "  but  thou  shalt  in  any  wise 
bury  him  that  day. "  Deut.  21 .  23. 
Mark  says  that  Joseph  "  went  in  boldly 
unto  Pilate."  This  is  expressive,  con- 
sidering what  John  says  of  him.  that 
he  was  a  disciple  secretly  for  fear  of 
the  Jews.  The  most  timid  Christians 
do  sometimes  show  the  greatest  cour- 
age, and  accomplish  the  boldest  tilings 
for  Christ.  Who  would  not  plead  J  or 
Christ's  body  1  But  the  church  is  m  w 
His  body  (Col.  1.  24).  Who  will  go 
forward  before  governors  and  kings 
for  it  1  Pilate  ordered  the  body  to  be 
given  up.  But,  the  most  completely 
to  forestal  any  allegation  of  His  being 
yet  alive,  in  order  to  account  for  His 
rising,  Mark  records  (15.  44V  that 
"  Pilate  marvelled  if  He  were  already 
dead,  and  calling  unto  him  the  c<i'atu 
rion,  he  asked  him  if  He  had  been 
any  while  dead.  And  when  he  knew 
it  of  the  centurion,  he  gave  the  body  to 
Joseph."  John  gives  another  confir- 
mation of  His  actual  death  (19.  31), 
that   because   it  was   the  (raoaaKcvn) 


ID.  33  J 


CHAPTER  XXVII. 


303 


ken  the  body,  he  wrapped  it  in 
a  clean  linen  cloth, 

60  And  k  laid  it  in  his  own  new 
tomb,  which  he  had  hewn  out  in 
the  rock  :  and  he  rolled  a  great 
stone  to  the  door  of  the  sepul- 
chre, and  departed. 

61  And  there  was  Mary  Mag- 


day  of  preparation  (see  ch.  26.  19, 
note),  and  the  bodies  were  not  allowed 
to  remain  on  the  cross  on  the  sabbath 
day,  they  asked  to  have  the  legs 
of  all  the  bodies  broken,  and  the 
corpses  remcved.  And  the  manifest 
fact  of  Jesus'  death  (dead  already)^ 
kept  them  from  breaking  His  legs, 
and  thus  fulfilled  the  Scripture  (Ps. 
34.  20),  and  answered  to  the  type,  for 
the  paschal  lamb  was  to  have  no  bone 
broken.  Exod.  12.  46. 

59.  Clean  linen  cloth.  This  was  a 
large  square  wrapper,  in  which  the 
body  was  shrouded,  and  then  bound 
by  linen  bandages,  with  spices.  This 
ivas  the  Jewish  mode  of  burying, 
lohn  19.  40.  So  also  the  Egyptians 
?mbalmed — and  it  seems  of  Egyptian 
Drigin.  John  tells  us,  in  this  connex- 
ion, of  the  Nicodemus — whose  night 
visit  to  Christ  he  records  also  (chap. 
3) — that  he  came  at  this  time,  and 
"  brought  a  mixture  of  myrrh  and 
aloes,  about  a  hundred  pounds 
weight,"  to  embalm  the  Saviour. 

60.  In  his  own  new  tomb.  John  tells 
lis  more  precisely,  that  this  sepulchre 
was  in  a  garden  adjoining  the  place 
where  Christ  was  crucified — i.  e.,  in 


dalene,  and  the  other  Maty,  sit- 
ting over  against  the  sepulchre. 

62  Now  the  next  day,  tlia, 
followed  the  day  of  the  prepa- 
ration, the  chief  priests  and 
Pharisees  came  together  unto 
Pilate, 


1W\iyi\ 


the  near  vicinity  of  Calvary,  outside 
the  city — where,  in  the  rocky  slopes, 
tombs  were  excavated  (see  ch.  23.  27, 
29,  note).  Gethsemane  was  ealled 
"  a  garden."  No  other  tenant  occu- 
pied this  tomb. H  Rolled  a  greai 

stone.  It  was  customary  to  close,  the 
mouths  of  tombs  and  caves  thus,  to 
preserve  from  wild  beasts. 

61.  While  this  was  doing,  and  after 
it  was  done,  Mary  Magdalene  and  the 
other  Mary,  in  their  warm  and  undy- 
ing affection,  sat  over  against,  or  op- 
posite the  sepulchre,  gazing  at  the  sa- 
cred spot.  Luke  says,  they  "  beheld 
the  sepulchre  and  how  the  body  was 
laid." 

Observe,  (1.)  These  particulars  are 
so  fully  given — viz.,  of  Christ's  ascer- 
tained death  and  of  His  being  alone  in 
the  tomb,  so  that  the  rising  could  not 
have  been  another's — that  we  shall 
have  the  fullest  evidence  of  His  resur- 
rection. (2.)  We  see  the  Scripture  ful- 
filled in  this  case,  to  the  last  and  least 
details,  and  we  may  look  for  all  Scrip- 
ture to  be  equally  made  good.  (3.) 
Christ  shall  never  be  without  some 
faithful  followers.  (4.)  Timid  faith  is 
drawn  out  and  emboldened  by  contact 
with  the  realities  of  Christ's  death — e. 
g.  Joseph  and  Nicodemus. 
§  15b.  The  watch  at  the  Sepulchre. 

— Seventh  day  of  the  week,  or  Jewisn 

Sabbath.     Jerusalem. 

Matt.     I         Mark.    I  Luke.    I     John. 

27.62-661  I  I 

62.  The  day  of  the  preparation. 
The  fore-sabbath  (see  ch.26.  19.  note). 
The  day  after  preparation-day  was 
therefore  the  sabbath.  Because  thi* 
was  a  sabbath  occurring  amidst  the 
the  great  festiral  season,  "  that  sab- 
bath  lay  was  a  high  day  "  ( John  19, 


304 


MATTHEW. 


[A.  D.  33. 


03  Saying,,  Sir,  we  remember 
that  that  deceiver  i  said,  while 
he  was  yet  alive,  After  m  three 
days  I  will  rise  again. 

64  Command  therefore  that 
the  sepulchre  be  made  sure  un- 
til the  third  day,  lest  his  disci- 
ples come  by  night,  and  n  steal 
him   away,    and    say   unto    the 

l  Jno.7.12,47.  2Cor.6.8.  m  C.16.21;  17.23;  20.19. 
Lu.24.6.7.  Jno.2.19.     n  C.28.13. 


31).  As  the  Jews  reckoned  their  days 
from  evening  to  evening,  this  day  spo- 
ken of,  means  not  the  next  morning, 
but  after  sunset  of  Friday,  when  the 
Jewish  day  commenced.  Saturday 
was  the  Sabbath  at  that  time.  Hence 
they  took  the  very  promptest  measures, 
before  a  night  should  intervene. 

63.  Here  we  find  the  utmost  pre- 
caution of  Christ's  enemies  taken 
against  His  rising,  and  against  any 
possible  deceptions  to  that  effect. 
Hence  they  call  Him  "  that  deceiver" 
— or  impostor.  They  speak  of  Him 
as  an  impostor,  because  they  have  not 
the  least  confidence  in  His  rising  from 
the  dead.     See  ch.  12.  40 ;  26.  61. 

64.  Until  the  third  day.  This  is  the 
sense  in  which  the  Jews  evidently  un- 
derstood the  time,  "  after  three  days" 
in  the  preceding  verse.  The  period 
for  Christ's  remaining  in  the  grave, 
was  the  intervening  time  until  the 
third  day,  taking  in  the  parts  of  three 
days.  They  supposed  that  His  disci- 
ples would  steal  away  His  body,  as 
the  only  means  ol  making  His  word 
seem  good — deceiving  the  people,  by 
declaring  Him  risen.  This  is  intro- 
duced to  show  that  they  were  on  the 
sharpest  look  out  for  any  deception. 
%  The  last  error,  or  fraud — impo- 
sition. If  this  should  succeed,  and 
they  could  pretend  that  He  had  risen, 
this  last  pretence  would  more  power- 
fully influence  the  people  than  the 
first,  or  His  pretending  to  be  the  Mes- 
siah, Tnis  confession  of  theirs  is 
thpir  testimony,  th.i*  if  He  should  really 
rise,  it  would  carry  the  most  overpow- 
ering conviction. 

65    A  wa.ch.  (kowtomiv)—  Latin—  - 


people,  He  is  risen  from  the 
dead  :  so  the  last  error  shall  be 
worse  than  the  first. 

65  Pilate  said  unto  them,  Ye 
have  a  watch  :  go  your  way, 
make  it  as  sure  as  you  can. 

66  So  they  went,  and  made 
the  sepulchre  sure,  sealing  °  the 
stone,  and  setting  a  watch. 

0  Da.6.17. 

Custodia.  The  guard  from  the  castle* 
of  Antonia — used  at  the  festivals  for 
any  service  needed  in  the  city.  "  A 
watch "  consisted,  usually,  of  about 
sixty  soldiers.  This  watch  had  al- 
ready been  in  use  in  the  trial  and  cru- 
cifixion.  17  As  sure  as  you  can — lite- 
rally (wo-  otSare),  as  ye  know,  or  know 
how. 

66.  Sealing  the  stone.  This  was  the 
utmost  security  that  could  be  given. 
Pilate's  signet  was  stamped  on  a  seal 
set  to  the  extremities  of  a  leathern 
band,  that  passed  round  the  stone, 
This  was  done  probably  to  prevent 
the  guards  being  bribed  by  the  disci- 
ples, as  they  suspected  to  be  possible. 
Daniel's  den  was  sealed  (Dan.  6.  17). 
M  Setting  a  watch.  They  station- 
ed this  military  guard  at  the  sep- 
ulchre, and  gave  them  charge  to  duty 

Observe,  (1.)  It  is  plain  that  all 
deception  was  most  thoroughly  guard- 
ed against,  as  to  the  resurrection  of 
Christ.  At  the  earliest  moment— be- 
fore  right— in  a  way  utterly  to  prevent 
His  leaving  the  tomb,  except  by  Di- 
vine power — the  stone,  the  guard,  the 
seal,  and  the  active  suspicion  of  any 
possible  fraud,  all  invested  the  sepul- 
chre with  the  utmost  possible  secu- 
rity. Let  us  see  whether  tie  will 
rise  again.  This  will  setLe  the  evi- 
dence of  His  work.  (2.)  Every  sin 
ner  should  weep  at  the  sufferings  and 
death  of  Christ,  both  in  penitence  for 
his  own  sins,  and  in  gratitude  for  the 
grace  of  our  Lord  Jesus.  (3.)  Chris- 
tians have  comfort  in  looking  forward 
to  death,  because  Christ  went  through 
the  grave  lor  diem,  to  make  its  dark- 
ness bright  with,  hope,  and  its  impose 


A.  D.  S3.] 


CHAPTER  XXVIll. 


305 


I 


CHAPTER  XXVI 1 1. 

N  a  the  end  of  the  sabbath,  as 
it  began  to  dawn  toward  the 

a  Mar.16.1.  Lu.24.1,<fec.  Jno.20.1,&c. 


sweet  in  Him — and  to  take  away  its 
victory.  (4.)  He  needed  to  lie  under 
the  power  of  death  for  a  time,  to  taste 
death  for  others,  that  so  also  He  might 
vanquish  and  despoil  the  last  enemy. 


first  day  of  the  week,  came 
Mary  MagdaLne,  b  and  the  oth 
er  Mary,  to  see  the  sepulchre. 

b  c.27.56. 

"  O  Death,  where  is  thy  sting  1  0 
Grave,  where  is  thy  victory?  Thank* 
be  unto  God. who  giveth  us  the  vie, 
tory  through  our  Lord  Jesus  Christ' 
(2  Cor.  15.  55, 57). 


PART  IX. 

Our  Lord's  Resurrection.      His  subsequent  appearances 
and  His  Ascension. 


Time — Forty  days. 


§  159.  The  Morning  of  the  Resur- 
rection.— First  day  qflheweek. 
Jerusalem. 

§  160.  Visit  of  the  Women  to  the 
Sepulchre.  Mary  Magdalene 
returns. — Same  day. 


Matt. 
28.  2-4 


Mark.    !    Luke. 
16.  1 


28.  1      16.  2-4    24.  1-3  20.  .,2 


John 


CHAPTER  XX VIII. 

1.  In  the  end  of  the  sabbath — literal- 
ly ( ixpe),  in  the  evening  of  the  sabbath. 
And  as  in  Jewish  reckoning,  the  day 
ended  at  six  o'clock,  P.  M.,  this 
phrase  refers  to  the  opening  of  the 
subsequent  day.  The  next  clause 
more  exactly  specifies  the  time.  Quite 
as  soon  as  the  sabbath  time  had 
passed,  and  the  earliest  dawn  of  the 
following  day  was  breaking,  these 
anxious  and  affectionate  followers  of 
Christ  hastened  to  the  sepulchre. 
John  says,  "  early."  Luke,  "  very 
early."  Mark,  "  very  early,  at  the  ri- 
sing of  the  sun."  Matthew,  "  as  it 
began  to  dawn."  The  time  was  early 
dawn,  or  at  day-break.  This  early 
movement  shows  their  devotion  to 
tho  Master  ;  for  as  the  other  Evange- 
lists tell  us,  they  came  "  bringing  the 
spices  which  they  had  prepared" 
(Luke").  They  had  "  bought  sweet 
spices,  that  they  might  come  and 
anoint  Him"  (Mark).  The  women 
reached  the  sepulchre,  after  the  inci- 
dents  recorded   in    the    uejt    verses 

(2_4\ «fl  The  first  day  of  the  week— 

un  unusual  phrase  (yaav  at38aT<ov) — 
26* 


literally,  "  one  of  the  Sabbaths."  The 
same  phrase  and  no  other  is  used  by 
each  of  the  Evangelists,  in  their  men- 
tion of  this  first  Christian  sabbath. 
Mark  uses  it  twice;  Luke  once,  as 
Matthew  and  John  twice,  and  only  in 
the  records  of  the  resurrection.  Be- 
sides, it  is  used  in  Acts  20.  7,  and  in 
1  Cor.  16.  2,  both  to  designate  the 
Christian  sabbath.  Bengel  remarks, 
that  "  with  the  resurrection  of  our 
Lord,  is  associated  the  first  remark- 
able mention  of  the  Dominical  day.'" 
The  Cranmer  version  of  the  New 
Testament  (A.  D.  1539)  reads,  "Upon 
an  eucning  of  the  sabbothes  which 
dawneth the  fyrst  dave  of 'the sabbothes." 
Wicklif  (A.'D.  1380)  reads,  «  In  the 
euentide  of  the  saboth,  that  bigynneth 
to  schyne  in  the  first  dai  of  the  wike." 
The  evening  of  the  old  dispensation 

is  the  dawnins:  of  the  new. *S  Mary 

Magdalene,  &c.  Besides,  there  are 
mentioned  in  all,  *he  other  Mary, 
wife  of  Alpheus,  anc  mother  of  James 
and  Joses — Salome  the  mother  oi 
Zebedea's  children-  -viz.  James  and 
John — and  Joanna,  the.  wife  of  Chuza, 
Herod's  steward. 1i  To  sec($co>pipeu) 


300 


MATTHEW 


A.  D  83 


2  Ai.d,  behold,  there  *  was  a 
great  earthquake :  for  the  an- 
gel of  the  Lord  descended  from 
heaven,  and  came  and  rolled 
back  the  stone  from  the  door, 
and  sat  upon  it. 

3  His  c   countenance  was  like 

l  Or,  had  been,  c  Ps.104.4.  Eze.  1.4-14.  Da.10.6. 
Re.  1.14-16. 

—  to  visit.  Bengel  remarks  here, 
"  that  they  came  for  such  offices  as 
belonged  to  those  who  were  not  near 
relatives — viz.,  of  embalming  —  and 
hence  it  is  not  wonderful  that  our 
Lord's  mother  was  not  in  the  com- 
pany." 

2.  Great  earthquake.  This  had  taken 
place  before  their  arrival.  Such  an 
event  had  accompanied  the  death  of 
Christ,  and  the  graves  of  His  people 
were  opened.  Much  more  shall  it 
occur  at  His  own  rising,  when  His 

c  wn  sepulchre  is  burst. IT  The  angel 

of  the  Lord.  He  came  with  authority 
"  from  heaven."  Matthew  describes 
him  as  sitting.  Luke  speaks  of  two 
that  were  seen  standing.  Twelve 
legions  of  angels  could  have  been 
there  at  Christ's  command.  These 
were  His  angels  ("  of  the  Lord"). 
Theophylact  remarks,  that  "  the  stone 
was  removed,  not  to  let  Jesus  out,  but 
to  let  the  disciples  in.7' 

3.  His  countenance — literally,  his 
form  or  appearance.  This  was  heav- 
enly apparel.  Christ  at  His  trans- 
fiffdi'.tion  had  His  face  shining  as 
the  sun,  and  His  raiment  white  and 
glistening.  This  dazzling  whiteness 
was  the  symbol  of  joy  and  purity  and 
glory.  Bengel  remarks,  that  we  do 
not  read  of  celestial  messengers  ap- 
pearing before  this,  in  such  dress; 
but  afterward  they  so  appeared.  Acts 
1.  10,  and  10.  30. 

4.  For  fear  of  him — i.  e.,   of  the 

angel. IT   Did   shake  —  or  quake. 

The  verb  here  has  the  same  for  \e  as 
ihe  noun,  vs.  2 — "  earthquake."  The 
military  guards  were  struck  with 
tremor  and  terror,  and  fell  down  as 
dead.  Mark  records  the  query  of  the 
women  on  the  way,  about  who  should 
roll  away  the  stoi.e  for  them,  and  of 


lightning,  anc  his  raiment  wi.ite 
as  snow  : 

4  And  for  fear  of  him  ihe 
keepers  did  shake,  and  became 
as  dead  men. 

5  And    the    angel    answered d 


their  finding  the  stone  rolled  away 
(10.  3,  4).  Luke  tells  further  of  theii 
entering  into  the  sepulchre  (24.  3). 
John  tells  further  still,  of  Mary  Mag- 
dalene's returning  with  the  message 
to  Simon  Peter  (20.  2). 

§  161.  Vision  of  Angels  in  the  Sep- 
ulchre.—First  day  of  the  week. 
Jerusalem. 

Matt.  |  Mark.  i  Luke,  i  John. 
28.  5-7  1 16. 5-7  I  24.  4-8  j 
5.  And,  the  angel  answered.  Mark 
says  that  this  address  of  the  angel 
was  as  they  had  entered  the  sepul- 
chre— the  heavenly  messenger  "  sit- 
ting on  the  right  side" — viz..  on  the 
stone,  as  Matthew  records.  There 
was  an  inner  vault  where  the  bodies 
were  laid,  and  the  stone  was  at  the 
mouth  of  this,  while  there  was  also 
an  outer  enclosure,  into  which  the 
women  entered,  as  stated  by  Mark — 
and  saw  the  angel  sitting,  as  told  bj 
Matthew.  This  reconciles  the  seem- 
ing discrepancy.  Mark  further  de- 
scribes him  as  "  a  young  man  (that 
is  in  form),  clothed  in  a  long  white 
garment,  and  they  were  affrighted/ 
This  last  statement  by  Mark,  of  the 
women's  fear,  accounts  for  the  con- 
ciliatory address  of  the  angel,  here 
given.  The  angel  knew  whom  they 
sought,  because  he  was  sent  on  this 
Divine  commission.  In  vs.  8,  Mat- 
thew intimates  by  the  Greek  term 
rendered  "  departed"  (or  having  gone 
out  from),  that  they  had  been  inside. 
The  fact  that  Luke  records  the  ap- 
pearing of  two  angels  who  stooc  by 
them,  is  not  inconsistent  with  the 
other  statements;  because  MatU.ew 
and  Mark  speak  only  of  the  one  who 
addressed  the  women.  This  is  natu- 
ral,  and   occurs    elsewhere-     as    in 


JL  D.  38.] 


CHAPTER  XXVIII. 


307 


and  said  unto  the  women,  Fear 
not  ye  :  for  e  I  know  that  ye 
seek  Jesus,  which  was  crucified. 

6  He  is  not  here  ;  for  he  is 
risen,  as  he  said.  f  Come,  see 
the  place  where  the  Lord  lay. 

7  AyA  go  quickly,  and  tell  his 

e  Ps.  105.3, 4.    /c.27.63. 

regard  to  the  blind  men  at  Jericho, 
and  the  demoniacs  at  Gadara.  And 
as  t«>  the  standing  posture,  the  word 
rendered  "  stood"  in  Luke,  means 
more  literally,  "appeared  suddenly." 
Besides,  they  might  easily  have  both 
sat  and  stood,  during  the  interview — 
might  have  been  both  outside  and 
insiue  at  different  moments — and  they 
might  have  been  seen  both  singly  and 
together  in  tne  sudden  and  shifting 
apparition.  When  infidels  would 
make  war  against  the  Scripture  on 
such  slight  grounds,  they  show  alike 
their  zealous  hostility,  and  their  lack 
ol*  better  weapons. 

6.  He  is  not  here.  This  was  the 
consoling  message  to  the  affrighted 
disciples  —  that  Christ,  though  not 
there,  was  where  His  promise  had 
appointed — not  dead  and  buried  any 
longer,  but  alive  and  faithful.  They 
needed  an  angel  message  to  remind 
them  of  Christ's  word.  They  were 
looking  for  Him  other  than  in  the 
way  of  His  appointment — and  they 
should  not  find  Him  there.  They 
were  guided  by  natural  expectations, 
and  not  by  the  calculations  of  faith 
grounded   on    the  express    word   of 

promise. IT  See  the  place.      This 

was  a  niche  in  the  inner  chamber  of 
the  tomb.  The  angel  thus  convinces 
them  of  Christ's  having  actually  risen, 
and  of  his  own  Divine  commission  to 
assure  them  of  the  fact.  He  calls  the 
Saviour  "  the  Lord." — A  glorious  ap- 
pellation, says  Bengel.  The  object  of 
the  angel  was  tj  remind  them  of 
Christ's  promise  to  rise  on  the  third 
day,  which  was  fulfilled,  and  of  His 
appointment  to  meet  them  in  Galilee, 
which  was  ready  tc  be  fulfilled.  So 
oar  finding  one  promise  made  gcod, 
increases  our  fa  ith  in  all  the  promises'. 


disciples  that  he  is  risen  t  from 
the  dead;  and,  beholj,  he  £o- 
eth  before  you  into  Galilee  ; 
there  h  shall  ye  see  him  :  lo,  I 
have  told  you. 

8  And  they  departed   quickly 

g  Lu.24.34.  lCo.15.4.    h  ver.  16,17. 

The  body  of  Christ  was  laid  in  the 
tomb  before  sunset  on  Friday — and 
he  rose  early  on  the  morning  of  Sun- 
day. He  therefore  rose  on  the  third  day% 
having  lain  in  the  tomb  during  ODe 
whole  day  and  a  part  of  two  others — 
in  all,  not  far  from  thirty-six  hours. 

7.  Go  quickly.  Bengel  remarks  tha. 
the  apostles  especially  ought  to  have 
believed  before  they  had  the  sight. 
Therefore,  they  shall  be  informed  of 
these  scenes  by  the  women,  and  their 
faith  shall  be  tried. 1F  Tell  His  dis- 
ciples. Mark  adds,  emphatically, 
"  and  tell  Peter.7'  What  a  tender  care 
had  Christ  for  the  faith  of  this  unfaith- 
ful apostle,  who  had  so  lately  denied 
Him.  This  accords  well  with  His 
praying  for  him,  that  his  faith  fail 
not — an  angel  message  now  to  rally 

his  faith. IT  He  is  risen.     This  was 

the  animating  word — "  risen  from  the 

dead." -IT  Hegoeth  before  you.  How 

faithful  was  Christ,  though  they  were 
so  unbelieving.  Why  had  they  not 
hurried  to  Galilee  instead  of  to  the 
tomb?  Alas,  notwithstanding  the 
very  word  of  promise,  they  had  gone 
to  the  sepulchre  with  spices  to  embalm 
His  corpse .'  Yet  Christ  is  faithful !  He 
went  where  He  had  appointed,  and 
waited  for  them  there.  How  He  goes 
before  us — anticipates  our  promptest 
movements.  This  was  only  a  hint  of 
what  His  anticipating,  foregoing 
grace  should  always  do — going  before 
us  even  where  we  have  promises— 
and  being  beforehand  with  us.  "Before 
that  Philip  cplled  thee,  &c,  Jno.  1.  48, 

§  162.  The  Women  return   to  thb 
City.     Jesus   meets  them. — Final 
day  of  the  week . 
Matt.       I   Mark.    I       Like.       I    John- 

28.  8-10  I   16.  8  I  24.  9-11    ! 


SOS 


MATTHEW. 


[A.  D.  3& 


from  the  sepulchre,  with  fear 
and  great  joy,  and  did  run  U 
bring  his  disciples  word. 

9  11  And  as  they  went  to  tel 
his  disciples,  behold,  Jesus  met 
them,   saying,    All  hail.'      And 
tl  ey  came  and  held  him  by  the 
feet,  and  worshipped  him. 

10  Then  said  Jesus  unto  them, 


8.  And  they  departed  quickly — lite- 
rally, went  out  of,  or  from  the  sepul- 
chre. This  is  a  hint  in  the  language, 
that  they  had  been  inside,  as  the  other 

Evangelists  mention. U  Fear  and 

great  joy.  Fear,  at  the  astounding 
sights  of  the  angels  and  the  vacant 
sepulchre — and  great  joy,  at  the  Di- 
vine messages,  and  at  their  new  views 
if  the  promises.  So  "  we  tremble  and 
rejoice"  in  our  discoveries  of  Christ's 
gracious  words  and  ways. IT  Quick- 
ly. At  the  thought  o£  seeing  Christ  as 
had  been  promised  (vs.  7),  and  with 
teal  to  convey  the  glad  news  to  the 
rest. 

9.  And  as  they  went.  This  was 
plainly  our  Lord's  first  appearing,  for 
though  Mark  speaks  of  His  having 
appeared  first  to  Mary  Magdalene 
(16.  9),  yet  the  term  is  used  relatively. 
It  was  the  first  of  those  several  ap- 
pearings,  which  Mark  records.  Mary 
Magdalene  was  not  with  the  other 
women  at  this  appearing,  as  we  infer 
from  her  language  to  Peter  and  John 
(John  20.  2).  She  had  not  yet  seen 
the  Lord.  (See  the  narratives  har- 
monized at  the  end.) f  All  Hail — 

or  rather,  Hail.  A  term  of  salutation. 
The   literal    meaning   of  the   Greek 

word  is,  rejoice — i.  e.,joy  to  thee! 

tf  Held  Him  by  the  feel.  This  phrase, 
with  the  next  term  which  signifies  the 
act  of  prostration  on  the  ground  in 
reverence  (see  note  2.  2),  describes 
their  earnest  and  overjoyed  devotion. 
They  cast  themselves  before  Him.  and 
took  Him  by  the  feet.  So  promptly 
did  they  find  that  He  was  veri'y  the 
same  Lord  that  was  crucified.  And 
i"  He  was  indeed  their  risen  Loan 
fi_ty    must  needs  pay  Him   Divine 


Be  not  afraid  :  go  tell  my  breth- 
ren ]  that  they  go  into  Galilee, 
and  there  shall  they  see  me. 

11  1  Now  when  they  were 
going,  behold,  some  of  the  watch 
came  into  the  city,  and  shewed 
unto  the  chief  priests  all  the 
things  that  were  done. 

j  He.2.11. 


homage.  It  is  intimated  that  their 
holding  Him  by  the  feet  was  an  ex- 
pression of  their  dread  of  separating 
from  Him  again,  even  for  an  instant. 
This  explains  the  opening  of  V3.  10. 

10.  Be  not  afraid — that  is,  to  part 
from  me  on  this  errand,  especially, 
when  it  is  to  meet  me  with  the  rest,  in  a 
place  beyond.  This  meeting  now  by 
the  way  was  more  than  Christ  had 
promised.  He  will  sometimes  do 
more  than  He  has  said  for  His  people, 
to  confirm  them  in  all  that  He  has  said. 
We  may  go  out  from  our  closet  inter- 
views on  our  errands  of  Christian 
duty — for  he  has  appointed  to  meet  us 
beyond,.  In  the  way  of  our  cheerful 
obedience  He  will  often  meet  us,  cry- 
ing, Hail !  Peace ! *fT  My  brethren. 

How  lender  the  message  It  was  not 
enough  to  have  promised — He  must 
every  way  remind  and  assure  them 
that  He  would  keep  His  promise. 
Surely  this  was  Christ,  "  Thy  speech 
beurrayelh  thee .'"  He  is  "  the  first-born 
among  many  brethren  "  (Rom.  8.  29. 

comp.  Heb.  3.  11). IT  Galilee.     He 

went  up  to  Jerusalem  to  be  crucified. 
He  would  now  go  to  Galilee,  where 
most  of  His  mighty  works  were  done. 
There  was  His  nativity,  and  the  place 
where  He  had  been  brought  up.  It 
was  Galilee  of  the  Gentiles  where  the 
light  had  sprung-  up  upon  the  region 
and  -hadow  of  death,  ch.  4.  13-lC. 

Observe,  (1.)  "  The  sign  of  the 
prophet  Jonas"  is  given  (ch.  10.  4). 
Let  us  enter  the  vacant  sepulcn/e, 
and,  like  John,  see  av.v  bc^icvk 
(John  20.  8).  (2.)  Christ  proves  to  es 
His  resurrection,  by  n^eting  us,  and 
confirmirg  to  us  His  promises. 


A  D.33.] 


CHAPTER  XX VIII. 


303 


12  And'whei.  they  were  as- 
sembled with  the  elders,  and  had 
taken  counsel,  they  gave  large 
money  unto  the  soldiers, 

13  Saying,  Say  ye,  His  disci- 
ples  came  by  night,  and  stole  k 

k  C.26.64. 

§  163 


him  away  while  we  slept 

14  And  if  this  come  to  the  gov- 
ernor's ears,  we  will  persuade 
him,  and  secure  you. 

15  So  they  took  the  money, 
and  did  as    thev  were   taught : 


Peter  and  John  lun  to  the  Sepul- 
chre.— First   day  of  the  week. 
Jerusalem. 
§  161.  Our  Lord  is  seen  by  Mary  Magda- 
lene at  the   Sepulchre.  —  Same 
day.. 
§  165.  Report  of  the  Watch. — First 
day  of  the  week.     Jerusalem. 

11.   When  they  were  going,  or  rather 


Matt. 

Mark. 
19.  9-11 

Luke. 
24.  12 

23.11-15 

John. 


12!  20.  3-10 


20.11-18 


when  they  had  gone.  The  guard  (or 
keepers,  vs.  4),  having  now  recovered 
sufficiently  from  their  stunning  fright, 
and  seeing  their  own  liability  to 
charges  for  not  having  kept  the  tomb 
safely,  went  to  make  report  of  all  that 

had    occurred. 17  Unto    the    chief 

priests.  The  chief  priests  were  well 
understood  to  be  the  parties  interested, 
and    the    active   agents    in   Christ's 


showed  their  perfidy — their  eagerness 
to  contradict  the  facts,  even  after  they 
were  convinced — their  extreme  cor- 
ruption that  would  resort  to  such  ini- 
quitous means — and  especially  their 
unhappy  extremity,  that  could  find  no 
possible  escape  from  the  overwhelm- 
ing proofs,  and  must  bribe  the  sol- 
diers to  lie,  against  all  probability, 
and  in  peril  of  their  own  life,  to  get  a 
shadow  of  pretence  against  the  resur- 


death,  though  the  charge  and  condem-    rection.     Yet  what  a  gross  absurdity 


nation  before  Pilate  had  been  one 
which  concerned  the  state.  Moreover 
the  guard  had  been  put  at  command 
of  the  chief  priests  (ch.  27.  65).  The 
guards  themselves  were  convinced  of 
a  miraculous  work  at  the  sepulchre. 
V2.  At  this  astounding  news,  they 

convene  the   Sanhedrim. IT  Large 

money — literal \y  sufficient,  in  the  sense 
of  abundant.  They  could  think  now 
anly  of  lying  and  bribery.  The  state- 
ments of  the  guards  satisfied  them 
that  there  was  no  need  of  searching 
for  the  body,  or  investigating  the  case. 
They  did  not  think  of  possible  collu- 
sion. And  now  if  He  had  risen,  the 
last  point  was  harder  to  kick  against 

than  the  first  (ch.  27.  64). IT  Unto 

tlie  soldiers.  Ordinarily  the  soldiers 
might  have  been  open  to  bribe.  But 
in  this  case,  they  would  expose  them- 
selves to  the  penally  of  the  Roman 
law,  which  was  death,  if  it  should  ap- 
pear that  they  had  been  asleep  at  their 
posts,  and  with  such  fatal  results. 
The  conduct  of  the  chief  priests  here, 


was  involved  in  this  falsehood.  If  the 
guards  were  asleep,  how  could  they  know 
of  the  body's  being  stolen  away  by  the 
disciples?  Their  very  lack  of" fidelity 
so  confessed,  would  destroy  their  tes- 
timony. 

14.  The  governor's  ears.  They  must 
give  the  soldiers  this  warrant 
against  the  fatal  consequences  of  such 
a  confession.  The  penalty  of  being 
asleep  would  be  death — and  yet,  this 
pledge  is  given  of  influencing  Pilate; 
so  that  they  should  escape  the  law. 
IT  Persuade.  It  was  well  under- 
stood that  money  could  operate  with 
Pilate,  so  that  the  soldiers  need  not 
fear.  The  governor  was  evidently 
known  as  being  open  to  this  kind  rr 
persuasion.  Philo  testifies  to  this 
point  hi  his  character. 

15.  So  they  look  the  money  and  did 
as  they  were  taught!     What  <n  record 

of  guilt  and  shame! IT  This  saying, 

referring  to  vs.  14.     The   saying  o* 

the   soldiers. 51  Among    the    Jews, 

This  be:ame  the  common  Jewish  ve* 


810 


MATTHEW. 


[A.  D.  33 


and  this  saying  is  commonly 
reported  among  the  Jews  until 
ih is  day. 


sion  of  our  Lord's  disappearance  from 
the  sepulchre.  This  fabrication  was 
most  industriously  circulated  by  the 
Jews  in  distant  countries,  as  Justin 
Martyr  certifies.  ( Dialogue  with  Try- 
pho,  p.  20*2  and  335.)  The  same  story 
is  related  in  the  Jewish  Talmudical 

writings. IT   Until   this    day,   viz., 

the  date  of  Matthew's  gospel.  Such 
an  event  as  Christ's  rising  from  the 
tomb,  was  seen  to  be  so  confounding 
an  argument  for  all  His  claims,  that 
the  chief  priests  touk  inmost  precau- 
tion against  the  shadow  of  any  pre- 
tence to  this  effect  (ch.  27.  63,  64). 
They  had  provided  most  completely 
against  the  very  measures  which  they 
afterwards  declare  to  have  been  ta- 
ken, viz.,  the  stealing  of  the  body  by 
the  disciples.  It  was"  to  prevent  all 
possibility  of  this,  that  they  had  a 
guard  of  sixty  men  stationed  around 
the  tomb.  Could  ail  theii  laborious 
and  abundant  precautions  have  been 
defeated  by  these  disciples'?  But  the 
disciples  carried  spices  to  the  sepul- 
chre to  embalm  the  body  in  death ! 
Besides,  could  a  Roman  guard  of 
sixty  men  have  been  all  so  soundly 
asleep  at  the  same  time  and  through- 
out such  a  transaction  1  This  would 
lave  been  a  miracle.  Could  the  dis- 
ciples have  given  life  to  the  body  1  It 
was  abundantly  testified  that  He  ap- 
peared alive,  by  many  infallible 
proofs  (Acts  1.  3).  Besides,  what  mo- 
tive could  His  followers  have  had  for 


16  Then  i  the  eleven 
disciples  went  away  into  Gali- 
lee, into  a  mountain  where  Je- 

l  C.26.32. 

removing  His  dead  body  out  of  so 
honourable  a  sepulchre?  Did  the 
chief  priests  believe  that  His  body  was 
in  possession  of  the  disciples  1  They 
would  surely  have  instituted  search 
in  the  morning,  so  short  a  time  after 
the  event.  The  very  report  of  the 
transaction  given  by  the  soldiers,  and 
currently  circulated  among  the  Jews, 
carries  its  own  refutation.  And  not- 
withstanding the  false  witness  of  the 
Jews,  and  their  industrious  circula- 
tion of  it,  multitudes  of  Jews  and  Gen- 
tiles believed.  And  this  was  no  more 
wonderful  an  event  than  many  of  His 
miracles  had  been. 

Observe,  The  resurrection  of  Je- 
sus Christ  from  the  dead  must  je 
admitted  as  the  crowning  proof  of 
His  claims —and  the  highest  token  of 
the  acceptance  of  His  work  in  heaven. 
It  establishes  our  faith  (John  20.  8). 
and  gives  believers  a  pledge  oftheii 
resurrection  and  redemption,  since  He 
is  risen  for  us  (1  Cor.  15.  20-23).  I 
shows  that  Christ  died  not  as  others, 
but  for  a  specific  purpose  as  cove- 
nanted with  the  Father.  And  at  once 
upon  thfc  accomplishment  of  this  great 
end  of  His  death,  He  triumphantly 
rose  again  (Heb,  1.  3).  This  there- 
fore proves  the  object  of  His  death  tc 
have  been  substantially  attained 
We  are  begotten  again  unto  a  lively 
hope  by  the  resurrection  of  Jesus 
Christ  from  the  dead  (1  Pet.  1.  3-5). 


§  166.  Our  Lord  is  seen  of  Peter — then 
by  two  Disciples  on  the  way 
to  Emmaus. — First  day  of  the 
week.  Emmaus. 

§  167.  Jesus  appears  in  the  midst  of  the 
Apostles,  Thomas  being  absent. 
— Evening  fallowing  the  first 
day  of  the  week.  Jerusalem. 
163.  Jesus  appears  in  the  midst  of  the 
Apostles,  Thomas  being  present. 
— Evening  following  the  first 
day  of  the  subsequent  week.  Je- 
ruxaUm.  I 


Matt 


Mark. 
16. 12,13 
16-14-18 


Luke. 
24.13-35 
24.3S-4? 


John. 


20.19- 1  i 


20.2  V    S 


A  D.  S3.] 


CHAPTER  XX VIII. 


311 


bu^  had  appointed  them. 

17  And  when  they  saw  m  him, 
they  worshipped  him  :  but  some 
doubted. 


18  And  Jesus  came  and  spake 
unto  them,  saying,  All n  power 
is  given  unto  me  in  heaven  and 
in  earth. 

n  Ps.2.6;  89  19;  110  1-3.  Is  9.6,7.  D;i.7  14.  C.1L27. 
Lu.1.32.  Jno.  17.2.  Ro.li  9  Ep.1.20,21.  He.2.8.  lPe 
3.C2.  Re.  11. 15. 


§  169.  The  Apostles  go  away  into 
Galilee.  Jesus  shows  him- 
self TO   SEVEN  OF  THEM  AT  THE 

Seaof  Tiberias  Galilee. 

§  170.  Jesus  meets  the  Apostles  and 
above  five  hundred  brethren 
on  a  mountain  in  Galilee. 


Matt. 

Mark. 

Luke. 

28.   16 

28.16-20 

John. 


21.  1-24 


16.  Away  into  Galilee.  Here  it  is 
recognized  that  the  apostolic  circle 
was  now  reduced  by  the  apostacy  and 
death  of  Judas,  so  as  to  number  but 
eleven.  Referring  to  John's  record, 
which  supplies  mainly  the  deficien- 
cies of  the  rest,  we  find  those  interest- 
ing narratives  of  the  fishing,  and 
Christ's  appearing  after  their  unsuc- 
cessful night,  directing  them  where  to 
cast — the  prompt  and  marvellous  suc- 
ceos  in  following  His  directions — Pe- 
ter's springing  out  from  the  fishers' 
boat  into  the  sea — their  feeding  after- 
ward on  the  fish,  where  Christ  showed 
His  identity  and  humanity,  by  eating 
with  them — and  His  special  conver- 
sations with  Peter,  testing  his  love, 
and  forewarning  him  of  his  violent 

death. IT  A  mountain  where  Jisus 

had  appointed.  This  appointment  is 
recorded  in  ch.  26.  32,  but  no  moun- 
tain is  spoken  of  either  there  or  in  His 
promise  (vs.10).  or  by  the  angei  ( vs.4). 
Our  Lord  may  have  designated  a 
mountain,  though  the  apostles  make 
no  record  of  it.  Or.  the  Transfiguration 
Mount  may  have  been  understood  as 
the  spot.  Many  ("  above  fiye  hundred 
brethren  at  once ")  had  assembled 
there  (1  Cor.  15.  6),  as  was  natural 
enough  from  the  report  of  such  an  ap- 
pointment among  Christ's  followers, 
circulating  more  than  eight  days  be- 
fore the  time,  and  the  lively  expecta- 
tions excited  both  in  Jerusalem  and 
Galilee.  He  appointed  this  meeting 
in  Galilee,  because  there  were  but 
few  disciples  in  Jerusalem  (the  num- 
ber of  the  names  being  about  a  hun- 


dred and  twenty,  Acts  1. 15),  and  Gal- 
ilee hadbeen  the  principal  sphere  of 
His  labours,  and  was  the  chief  seat 
of  His  followers. 

17.  When  they  saw  Him.  What  a 
sight !  What  a  glorious  confirmation 
of  their  faith!  John  entered  within 
the  sepulchre  and  '•  saw  and  believed  " 
(ch.  20.  8),  not  only  that  Christ  had 
risen,  but  that  His  work  was  stamped 
with  the  seal  of  Divine  authority  and 
acceptance,  and  that  He  was  a  Di- 
vine Saviour.  Now,  at  the  sight  of 
their  identical  Master,  and  at  this  ful- 
filment o*'  His  promise  to  meet  them, 
how   coald   they  avoid    worshipping 

Him  as  their  Divine  Lord  1 1T  Cut 

some  doubted.  There  were  some  there 
doubtless,  who  'iaa  not  before  beheld 
Him,  nor  had  palpable  proofs  of  His 
real  appearance.  All  tne  natural 
doubts,  therefore,  now  rose  and  strug- 
gled in  their  breasts.  They  doubted 
the  evidence  of  their  senses,  that  this 
could  be  the  same  Lord  and  Master 
risen.  How  plainly  all  the  narrative 
implies  that  it  was  Christ  in  His 
identical  flesh,  as  they  had  before 
known  Him.     The  print  of  the  nails 

I  and  the  very  open  wounds,  were 
!  shown  to  Thomas.  He  ate  "  the  broil- 
1  ed  fish  and  honeycomb  "  before  them 
(Luke  24.  42),  to  show  them  that  it 
was  really  and  personally  He,  in  the 
same  flesh,  for  "  they  believed  not  yet 
for  joy,  and  wondered  "  (vs.  4L). 

18.  Then  Jesus  came  and  spake  unto 
them — i.    e.,    the   eleven   (vs.    16),  of 

i  whom  alone   Matthew   has   spoken. 
|  Tne  apostolic  commission  is  given  by 


S\9 


MATTHEW. 


[A.  D.  33, 


19  ^F  Go  •  ye  therefore,  and 
1  leach  p  all  nations,  baptizing 
them  in  the  name  of  the  Father, 

c  Mar.  16. 15.  1  Or,  make  disciples,  or  Chris- 
tians^/all  nations,      p  Is.52.10.  Ro.10.18. 


Mark  at  the  appearing  of  Christ  to  the 
disciples,  in  Thomas'  absence  (16.  15- 
18).  Then,  also,  John  records  the 
breathing  on  them,  with  the  words. 
u  Receive  ye  the  Holy  Ghost.  &c.  Our 
Lord  repeats  publicly  here,  in  the  pre- 
sence of  all  His  disciples,  the  solemn 
charge  which  He  had  already  given, 
in  private,  to  the  apostles.  This  was 
the  great  ministerial  commission,  that 
looked  beyond  the  aposi  .es;  age,  and 
beyond  their  extraordinary  office,  to 
the  preaching  of  the  Gospel  by  the 
ministers  of  Christ,  alway  even  unto 

the  end  of  the  world. IT  All  power  is 

given  unto  me.  This  cannot  imply 
any  inferiority,  for  "  all  power"  is 
Omnipotence,  which  is  an  incommu- 
nicable attribute  of  God.  And  that 
it  was  "given"  Him,  refers  only  to 
the  exaltation  upon  which  He  was 
just  now  to  enter.  As  Mediator,  He 
was  now  to  take  all  power  on  earth 
and  in  heaven — as  covenanted  with 
the  Father — for  the  purpose  of  gath- 
ering in  His  people — ruling  and  de- 
fending His  church — and  subduing 
all  His  and  our  enemies.  As  to  His 
origina1  power  over  all  things,  as  the 
second  person  in  the  Godhead,  and 
God  the  Son,  see  John  1.  1-3.  Ro- 
mans 9.  5.  Col.  1.  iC,  17.  Heb.  1. 
3,8. 

19.  Go  ye  therefore.  This  com- 
mission given  to  the  Gospel  minis- 
try, is  on  the  basis  of  Christ's  all-suf- 
ficient power. IT  Teach — literally, 

"  make  disciples  of." IT  All  nations. 

This  gave  the  widest  sphere  for  the 

ministerial     work. IT  Baptizing 

them.  Thus  the  people  of  different 
and  distant  lands  were  to  be  gathered 
into  a  visible  church  by  a  formal  and 
credible  profession  of  Christ,  the  hap- 
lism  and  instruction  in  Christ's  truth 
Deing  enjoined  as  requisites  of  a 
church.  To  those  of  that  time,  the 
nelief  that  Jesus  of  Nazareth  was  the 
hue  Messiah,  involvea  all  fundamen- 
tal points,  and  was  the  substance  of  a 


and  of  the  Son,  and  of  the  Holy 
Ghost. 
20  Teaching  «>  them  to    bservo 


q  Ac.2.43.  lCor.il. 


good  profession.  Now,  this  Christian 
baptism  as  we  see  from  what  follows, 
involves  more  than  the  avowal  of 
such  a  commonly  confessed  belief 
From  the  Acts  of  the  Apostles  we 
learn,  too,  that  household  baptism  was 

understood  (see  3.  39;    16.  33). 

IT  In  the  name.  This  does  not  mean, 
"  by  the  authority ."  It  is  "  into  the 
name,"  or  unto,  involving  a  profes- 
sion of  this  Christian  religion,  in 
which  alone  the  Father,  Son,  and 
Holy  Ghost,  can  be  made  known  to 
men.  One  so  baptized  into  the  nam", 
of  the  Triune"  God,  professes  to  re- 
ceive the  Father,  Son,  and  Holy 
Ghost,  in  all  the  offices  in  which  they 
act  for  the  government  and  salvation 
of  men;  and  engages  to  walk  in  all 
the  commandments  and  ordinances 
of  the  Lord.  In  infant  baptism,  this 
engagement  is  made  by  the  believing 
parent  for  the  child,  with  the  view  of 
the  child's  assuming  the  obligation 
for  itself  at  discretionary  years.  The 
baptism  is  the  child's  privilege.  The 
after    profession  is   its  solemn  Cluis- 

tian   duty. IT  Of  the   Father,   and 

of  the  Son,  and  of  (he  Holy  Ghost.  Ob- 
serve, it  is  in  the  name  of  these  three 
persons  as  one  God,  not  in  their 
names  as  though  they  were  three  Gods. 
The  same  phraseology  is  used,  when 
speaking  of  any  one  being,  as  1  Cor.  I. 
13,  "  were  ye  baptized  in  the  name  of 
Paul?"  This  language  therefore 
gives  the  name  of  God — Three  Per- 
sons in  one  Godhead.  How  absurd 
that  the  Son  and  the  Holy  Ghost 
should  be  thus  named,  if  they  be  not 
persons.  How  impossible  that  any  in- 
ferior being  could  be  ranked  thus  with 
the  Father,  in  the  sacred  form  of  this 
perpetual  ordinance — or  if  the  Spirit 
were  only  an  attribute,  how  triAing 
would  be  such  a  formulary  !  The 
Father,  and  the  Son,  and  the  Holy 
Ghos'-,  must  be  equal  in  power  ana 
glory. 

20.   Teaching   them,    &c.      Christ's 


A.  D.  33.] 


CHAPTER  XXVIII. 


313 


ail  thinjn  whatsoever  I  have 
commanoed  you  :  and  lo,  I  r  am 

r  c.18.20.  Re.1.18. 

command-  are  to  be  taught  in  the 
church.  The  church  is  set  to  be  a 
grand  teaching  institution.  Its  busi- 
ness is  educational.  The  scriptures 
are  to  be  taught.  There  is  sufficiency 
in  these,  and  exclusive  authority  as  a 
rule  oiTaith.  To  gather  into  the  church 
all  nations — baptizing  them  into  the 
Christian  faith — to  preach  the  gos- 
pel to  every  creature,  and  to  leech  the 
church  Christ's  commandments,  were 
the   substantial   points  of   the   great 

commission. IT  Lo  I  am  with  you. 

This  implies  His  essential  -presence 
and  assistance.  He  had  said  before, 
uthcie  am  I  in  the  midst  of  them" 
promising  to  be  so  especially  present 
where  two  or  three  of  them  were  gath- 
ered together  in  His  name  (ch.  18. 
20).  He  here  again  asserted  His  Di- 
vinity— able  to  be  omnipresent,  and 
upholding  all  things  by  the  word  of 
His  power — sitting  down  on  the  right 

hand  of  the   majesty  on    High. 

1  Alway. — literally  {niiaaa  rac  v^epdff), 
all  the  days.  He  is  with  His  faithful 
ministers  always.  Fie  does  not  say 
*  all  your  days"  as  though  speaking 


with  you  alway,  even  unto   the 
end  of  the  world.     A:.ien. 


§  171.  Our  Lord  is  seen  of  James,  then  of  all  the  Apostles. — Jerusalem 
Acts  1.  3-8,  and  1  Cor.  i5u  7.) 


only  of  tne  apostles,  or  of  their  t<mss, 

but  of  all  future  time. V,  End  t,J tht 

world.  The  former  phrase  sufficient- 
ly shows  that  this  can  have  no  limits,  \ 
signification,  as  "  end  of  the  age."  Ard 
even  such  a  construction  could  prove 
nothing  for  the  opponents  of  Christ'. 
Divinity,  since  to  have  been  ever, 
where  present  with  them  from  His  as" 
cension  to  the  destruction  of  Jerusa 
lem — some  forty  years  alter — woul# 
have  required  the  same  Divine  attri- 
butes. How  speedily  and  signallj 
was  this  presence  given  at  Pentecost 
to  succeed  the  preaching  of  Christ— 
at  the  temple  gate  to  cure  the  larai 
man,  at  the  word  of  Peter  and  John- 
arid  in  prison,  to  loose  and  delive 
Paul  and  Silas — though  these  las 
were  not  of  the  eleven.  And  now, 
eighteen  hundred  years  after  the  pro- 
mise, it  can  be  testified  that  Christ  has 
been  and  is  with  His  faithful  ministers, 
to  cheer,  and  counsel,  and  strengthen, 
and  direct,  and  deiend  them.  And  so 
shall  it  be  to  the  very  end.  "And  they 
went  forth  and  preached  every  where, 
the  Lord  working  with  them." 

(See 


§  172.  The  Ascension.  Bethany 

§  173.  Conclusion  of  John's  Gospel.    . 


Matt. 


Mark,    i    Luke. 
16.  19,20  24.50-53 


John. 


We  subjoin  Dr.  Robinson's  Har- 
mony of  our  Lord's  appearings. 

1.  To  the  Women  returning  from  the 

Sepulchre — Matthew.     See  ty  16*2. 

2.  To  Alary  Magdalene,  at  the  Sep- 

ulchre— John  and  Mark.     §  164. 

3.  Td  Peter,  perhaps  early  in  the  af- 

ternoon— Luke  and  Paul.     §  166. 

4.  To  »he  two  disciples  going  to  Em- 

maus,    towards     evening — Luke 

an<^  Mark.    §  166. 
&.  To  the  apostles  (except  Thomas), 

assembled     at    evening — Mark, 

I/uke,  John,  and  Paul.     $  167. 
N.  B.  These  five  appearances  all 
took    place    at    or    ntar    Jerusalem, 
upon  i he  nisi  day  of  the  week,   the 


20.  30,31 

21.25 

same  day  on  which  our  Lord  arose. 

6.  To   the   apostles   (Thomas   being 

present)  eight  days  afterward,  at 
Jerusalem — John.     §  168. 

7.  To  seven  of  the    apostles    on    the 

shore  of  the  Lake  of  Tiberias — 
John.     <}  169. 

8.  To  the  eleven  apostles,  and  to  five 

hundred  brethren  besides,  on  a 
mountain  in  Galilee—  -Matthew 
and  Paul.     §  170. 

9.  To  James,  probably  at  Jerusalem 

—Paul.     §  171. 

10.  To  the  eleven  at  Jerusalem,  im- 
mediately before  the  ascension — 
Luke  in  the  Acts,  and  Paul.   <\  171. 

Then  follows  the     Ascension    I  17^. 


APPENDIX. 


We  have  not  thought  it  needful  to  depart  from  Dr.  Robinson's  Hanr.  >ny 
m  "1  he  Schedule  of  Days,"  immediately  preceding  the  crucifixion.  Dr. 
Simon  Greenleaf  of  Harvard  University,  in  his  "  Testimony  of  the  Evange- 
lists," has  adopted  the  same  arrangement.  No  important  points  are  involved, 
if  we  may  except  the  question  which  might  be  considered  important  by  some, 
whether  Christ's  triumphal  entry  to  Jerusalem  was  on  Sunday — hence  called 
"  Palm  Sunday.17 

We  subjoin  the  Harmony  of  this  portion,  which  Mimpriss  (London,  1845) 
adopts,  after  Gresweli,  which  is  generally  conceded  now,  as  the  most  au- 
thorized "Schedule  of  the  Days." 

Close  of  the  Seventh  Day. — After  the  expiration  of  the  Jewish  Sabbath 
Tor  Saturday),  "six  days  before  the  Passover,"  John  12.  1  (meaning,  in  the 
Jewish  reckoning,  the  sixth  day  before),  Jesus  arrives  at  Bethany. 

First  day  oj  ike  week,  Sunday. — The  Jews  resort  to  Bethany,  to  see  Jesus 
and  Lazarus. 

Second  day,  Monday. — Jesus  goes  in  procession  from  Bethany  to  Jerusa 
lem,  to  appear  in  the  temple,  four  days  before  He  suffers.  He  makes  Hm 
public  entry — after  which,  He  goes  to  Bethany  to  lodge  there. 

Third  day,  Tuesday. — Jesus,  in  the  way  from  Bethany,  curses  a  fig-tree; 
and  on  the  same  day  He  cleanses  the  Temple. 

Fourth  day,  Wednesday. — Jesus  returns  to  the  city,  and  the  conversation 
ts  held  with  the  disciples  about  the  fig-tree  now  withered.  He  discourses  in 
the  Temple  and  on  Mount  Oliyet.  He  foretells  His  coming  to  destroy  the 
city,  &c. 

Fifth  day,  Thursday  (toward  evening). — The  disciples  make  preparation 
for  the  Paschal  Supper,  which  is  eaten  in  the  evening,  whicli  would  be  the 
beginning  of  Friday,  as  the  day  began  after  sunset. 

We  need  only  remark,  that  the  sixth  day  before  the  Passover,  according 
to  the  Jewish  phraseology  and  reckoning,  would  rather  be  Sunday,  as  the 
sixth  day  before  Friday — for  the  first  and  last  day  of  the  reckoning  would  be 
Birictly  included.  So  the  other  expression,  "  after  thee  days,"  or  "  the  third 
day"  from  Friday,  confessedly  meant  Sunday — the  day  when  our  Lord  ap- 
pointed to  rise  again.  But  if  the  Sunday  previous  was  the  day  of  His 
arriving  at  Bethany,  His  public  entry  to  Jerusalem  was  "  on  the  next  day"— 
Monday — (John  12.  12). 


JEWISH  MONEY  REDUCED  TO  DOLLARS  AND  CENTS. 

Dollars.    Cents 


A  Shekel,  or  "  piece  of  silver,''  which  was  equal  to  2  Pekahs  and 

20  Gerahs 

A  Gold  Shekel 8 

A  Maneh  or  Mina  (called  "  Pound."    Luke  19.  13) 25 

A  Talent  of  Silver 1 .505 

A  Talent  oj  Gold 2l,30i* 


50.18"; 
03. 
1)35 
62.5 


Roman  mcriey  mentioned  vn  the  New  Testament,  reduced  to  Dollars  and  Cents. 
A  M't'.e,  about  one-',;h>ra  cf  a  cent. 
A  Farthing,  about  two-ihirds  of  a  cent. 
A  denariu.%  or  Penny,  about  or.e-eighth  of  a  dollar. 


THE  GOSPEL  OF   MARK 


Entered  according  to  Act  of  Congi'ess,  in  the  year  1853,  by 

MELANCTHON  W.  JACOBUS, 

Id  the  Clerk's  Office  of  the  Southern  District  of  the  State  of  New  York. 


THE  FOUR  EVANGELISTS,  INSPIRATION,  &c. 


The  Gospel  history  is  given  to  us  by  four  different  Evangelists.  This  was 
God's  plan  for  communicating  such  important  truth  to  mankind.  It  was  design- 
ed for  all  classes,  and  it  is  given,  we  may  say,  by  every  variety  of  witnesses. 
Two  were  eye-witnesses.  Two  were  ear-witnesses.  Two  were  Jews.  Two, 
perhaps,  were  Gentiles.  Of  these  two,  one  was  a  Greek,  and  there  is  some 
evidence  that  the  other  was  a  Roman;  in  which  case,  we  have  "two  Evangelists 
from  the  great  nations,  that  were  admitted  to  the  fellowship  of  the  Gospel." 
"How  striking,"  says  Da  Costa,  "  that  thus  from  the  very  first,  among  the  histo- 
rical witnesses  of  Jesus  Christ,  the  middle  wall  of  partition  is  seen  to  be  taken 
away!"  Two  were  apostles.  Two  were  companions  of  other  apostles.  "The 
testimony  of  two  men  is  true."  Here  was  to  be  double  the  law's  require 
ment,  that  every  word  might  be  doubly  established.  And  a  special  testimony 
was  thus  to  be  furnished,  from  Jew  and  Gentile  to  all  nations — from  disciple 
and  apostle  to  all  believers. 

And  these  four  were  from  every  variety  of  occupation  and  condition.  A 
publican,  a  citizen,  a  physician,  a  fisherman.  And  the  stand-point  of  these 
narrators,  and  their  apparent  aim,  were  likewise  various.  Matthew  writing 
for  Jews — Mark,  for  Gentiles — Luke,  as  a  careful  and  fidl  historian — and  John, 
as  a  defender  of  the  faith.  One  full  of  the  old  Jewish  institutions — another 
fully  entering  into  the  new — another  devoted  to  historical  detail, — another  deal- 
ing in  high  abstract  truth — these  would  seem  to  address  every  class  of  mind : 
and  so  bring  forward,  together,  a  complete  testimony  for  the  world.  "If 
we  have  in  the  Evangelists  the  Jew  resident  in  Judea,  the  Roman  proselyte,  the 
Hellenist  proselyte,  and  the  Jew  resident  in  Patmos,  and  made  familiar  with 
the  Grecian  schools  of  philosophy, — so,  accordingly,  had  the  Gospel  to  find  ac- 
ceptance, in  the  Roman  world,  with  the  devout  Israelite,  the  hardy  son  of 
Rome,  the  Areopagite,  and  the  cultivated  Alexandrine."  (See  Westcott.) 
Hence,  the  Gospel  history  is  to  be  gathered  by  a  careful  collation  of  the  four 
Evangelists. 

The  most  daring  assaults  of  Infidel  criticism,  in  our  day,  are  upon  the  Gos- 
pels. By  one  class,  the  verbal  agreements  in  the  narratives  are  taken  as  proof 
that  the  Evangelists  copied  one  from  another,  but  in  a  loose,  careless  manner. 
By  another  class,  the  verbal  disagreements  are  adduced  to  show  an  inconsis- 
tency and  contradiction,  to  invalidate  their  testimony.  The  malice  prepense  is 
manifest.  These  critics  have  set  out  to  disprove  the  Gospel  records;  so  that  to 
them  it  is  with  the  Evangelists,  as  it  was  to  the  Pharisees  with  Jesus  and  John. 
The  one  came  neither  eating  nor  drinking,  and  the  cry  was,  "He  hath  a  devil;" 
the  other  came  doing  both,  as  others  did,  and  the  cry  was,  "Behold  a  man 
gluttonous,  and  a  wine-bibber."  But  in  both  cases  alike,  "Wisdom  is  justi- 
fied of  her  children."  The  theory  of  a  mythical  ground  for  these  Gospel  nar- 
ratives, does  realty,  but  not  willingly,  concede  a  great  foundation  truth,  and 
only  shows  a  sheer  misunderstanding  or  misconstruction  of  the  reality.  It  ad- 
mits a  harmony  between  the  Old  Testament  and  the  Xew — shows,  on  its  own 
concession,  the  agreement  with  ancient  revelations — and  only  tries  to  turn  into 

1* 


m  THE  FOUR  EVANGELISTS,  INSPIRATION,  && 

fable,  what  is  proved  to  be  historical  fact — only  tries  to  make  merely  poetic^ 
what  is  really  prophetic — tries  to  pass  off  for  rude  mythology,  what  is  true  the* 
ology  and  Christology — tries  to  construe  into  myth,  what  is  the  pith  of  thi 
Scripture  and  of  all  history. 

But  the  Word  of  God  does  not  force  men  to  believe  its  record.  It  allows  a 
possibility  of  doubt  to  the  unbelieving.  And  so,  it  constantly  puts  religious 
principle  to  the  test;  as  the  same  record  may  be  received  or  rejected,  according 
to  the  heart  of  the  believer. 

That  criticism,  which  handles  the  Scripture  as  any  other  boot,  pursuing  its 
investigations  only  as  a  science,  and  apart  from  any  practical  use,  must  be  be-vil- 
dered  in  vain  speculations,  having  no  regulator;  must  make  shipwreck  of  faith, 
having  no  pole-star.  This  is  the  key  to  that  Infidel  criticism,  which  is  "learn- 
ed" without  being  "taught  of  God,"  and  which  seeks  to  open  the  treasures  of 
divine  truth  to  men  without  regard  to  their  great  end,  men's  salvation. 
"Where  is  the  wise?"  The  "wise  men"  must  have  an  eye  to  the  Star  of 
Bethlehem,  and  must  worship  at  the  Manger,  opening  at  the  Infant's  feet  their 
richest  treasures.  "Then  shall  ye  know,  if  ye  follow  on  to  know  the  Lord." 
"If  any  man  is  trilling  to  do  my  trill,  he  shall  know  of  the  doctrine." 

But  how  is  the  variety  in  these  Gospel  narratives  to  be  reconciled  with 
their  plenary  inspiration  ?  "All  Scripture  is  given  by  inspiration  of  God — and 
holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost."  The  men  were 
inspired,  and  the  Scriptures  are  inspired,  as  the  result  of  this  peculiar  divine 
agency  dictating  the  Word.  It  was  important  that  the  several  narratives  should 
bear  the  stamp  of  their  respective  authors,  else  what  need  of  four  testimo- 
nies ?  One  statement — engraved  by  the  Divine  Finger,  as  the  law  at  Sinai, — i 
would  have  sufficed.  It  was  necessary  that  these  writings  bear  the  individ- 
ual characteristics  of  their  authors,  the  same  as  though  independently  penned 
by  them,  in  order  that  the  marks  of  genuineness  might  be  found  upon  them. 
This,  accordingly,  we  have :  so  that  modern  Infidelity  is  baffled  in  all  attempta 
to  show  that  these  are  not  the  writings  of  the  authors,  as  respectively  claimed. 

Is  it  not  plain,  then,  that  the  great  problem  of  inspiration  was,  to  employ 
human  agency  in  perfect  consistency  with  all  the  laws  of  mind :  so  to  dictate 
the  word,  as  that  it  should  be  run  in  the  mould  of  each  mental  constitution? 
This  was  the  prerogative  of  the  Divine  Spirit.  Men  speculate  and  debate  about 
the  mode  of  this,  forgetting  that  they  cannot  expect  to  explore  so  divine  and 
perfect  an  operation.  And  if  they  know  not  how  their  own  spirit  acts  upon 
the  body,  except  from  the  results,  how  else  shall  they  claim  to  know  of  God'a 
wondrous  operation,  in  inspiring  men  to  write  his  own  word  ?  We  only  know 
that  it  is  most  perfectly  God's,  and  most  perfectly  man's.  The  two  natures 
are  in  each  personal  work,  without  confusion  or  collision.  And  as  it  is  God's 
prerogative  to  work  so  upon  the  human  heart  in  his  effectual  grace,  as  to  re- 
generate the  whole  nature  without  conflict  with  the  free  mental  operations— ■ 
and  most  perfectly  to  use  free  agents  in  all  his  providence,  without  destroying 
their  individuality,  or  their  free  agency ;  what  is  to  conflict  with  this  higher 
use,  in  the  great  work  of  inspiration? 

If  these  four  records  had  shown  no  such  discrepancies  as  we  find,  they 
would  have  seemed  to  be  copied  one  from  another,  and  would  have  lost  all  the 
weight  of  different  witnesses.  This  would  have  destroyed  their  interest.  God 
did  not  please  so  to  dictate  the  Gospel  history  as,  in  employing  four  narra- 
tors, to  preserve  a  verbal  uniformity,  or  in  any  way  to  mar  the  force  of  inde- 
pendent testimonies.  As  we  have  them,  they  show  no  differences  but  such 
as  would  naturally  occur  in  the  statements  of  those  who  viewed  the  history 
from  such  different  points — had  such  different  habits  of  thought,  tastes  and 
aims,  and  such  different  objects.  The  Spirit,  as  was  promised,  "brought  ah1 
things  to  their  remembrance  which  Christ  had  said  unto  them,"  and  whatevea 


THE  FOUR  EVANGELISTS,  INSPIRATION,  &c.  yS 

else  each  was  to  record.  And  when  so  recalled,  it  remained  to  be  expressed  05 
each,  clothed  in  his  own  language,  after  his  own  style,  and  yet  perfectly  dic- 
tated by  the  Holy  Ghost.  So  we  have  a  fourfold  Gospel— -from  God,  through 
men,  to  mankind. — This  will  open  to  view  the  true  idea  of  a  "Harmony  of  the 
Gospels."  It  is  well  known  that  the  Evangelists  have  given  only  a  selection  of 
facts  and  discourses  in  the  life  of  our  Lord.  It  is  not  known,  nor  can  it  be, 
how  far  the  similar  narratives  of  different  Evangelists  may  refer  to  the  same 
thing.  It  is  only  a  substantial  harmonizing,  then,  that  can  be  secured.  Dis- 
crepancies may  exist,  without  impeaching  the  record.  And,  doubtless,  if  we 
had  full  light,  and  could  know  all  the  facts  and  circumstances,  a  most  perfect 
harmony  could  be  arrived  at.  With  a  recent  critic,  "we  are  willing  to  believe 
that  it  will  be  one  of  cur  delightful  employments,  hereafter,  to  trace  the  true 
Harmony  of  the  Holy  Gospels,  under  His  teaching  of  whom  they  are  the 
record." 

And  as  God,  the  Holy  Spirit,  had  an  object  in  thus  giving  to  the  world  the 
precious  Gospel  through  four  independent  witnesses,  so,  we  must  suppose,  he 
had  an  object  in  the  very  form,  mode,  and  order,  of  the  respective  narratives. 
Omissions  that  we  notice  in  any  one  of  the  four,  are  not  to  be  ascribed  to  their 
ignorance  of  the  facts,  but  rather  to  the  divine  plan.  Verbal  agreements  which 
are  observed,  do  not  prove  that  they  consulted  each  other's  narratives.  The 
verbal  differences  abundantly  show  that  they  did  not.  But  if  they  did — which 
cannot  be  shown — it  would  be  nothing  against  the  plenary  inspiration  under 
which  they  acted.  They  may  even  have  had  recourse  to  documents,  as  in  the 
genealogies  of  our  Lord ;  and  yet,  it  was  under  the  divine  inspiration  that  they 
were  taught  what  record  to  use,  and  what  part  to  omit, — and  in  this  the  inspi- 
ration was  as  much  needed  as  in  any  portion  of  the  narrative. 

The  verbal  agreements  of  the  first  three  Gospels  in  many  passages,  have  been 
explained  (as  by  Alford)  on  the  following  theory.  That  the  Apostles  were  ap- 
pointed as  official  witnesses  of  the  life  and  acts  and  sayings  of  our  Lord.  This 
was  their  special  commission.  Accordingly,  they  preached  abroad  such  a  di- 
vinely authorized  testimony,  which  soon  circulated  in  the  form  of  an  oral  nar- 
rative, and  became  familiar  among  the  people.  Many  of  these  narratives  actu- 
ally took  a  stereotyped  form,  and  were  repeated  almost  word  for  word.  "This 
common  substratum  of  apostolic  teaching"  is  supposed  to  account  for  the  ver- 
bal agreements  of  the  first  three  Evangelists,  as  having  been  the  original  source 
of  the  common  facts  therein  narrated. — Proleg:  ch.  1,  |iii,  6. 

But,  the  Holy  Spirit,  in  accordance  with  the  view  already  given,  may  have 
used  this  means  as  best  agreeing  with  the  natural  course  of  things.  He  may 
have  chosen,  to  a  certain  extent,  by  this  means,  to  "call  all  things  to  their  re- 
membrance." There  is  no  more  objection  to  his  use  of  this  means,  than  to  his 
use  of  any  means,  even  of  human  narrators.  But  we  claim  that  here,  in  the 
use  of  means,  the  plenary  inspiration  was  as  requisite  as  elsewhere,  and  that 
6uch  an  employment  of  familiar  words  could  no  more  dispense  with  inspiration 
than  the  narrative  of  familiar  things.  Yet,  here  our  modern  critics  too  much 
let  go  their  hold  upon  the  divine  inspiration,  and  lose  themselves  in  the  human 
work.  They  1  -save  out  of  view  the  inspiration,  wherever  they  can  see  no  spe- 
cial need.  Hence  the  false  theories  that  are  afloat.  Let  it  be  understood,  that 
though  modern  infidelity,  among  critics,  has  tried  to  invalidate  the  Gospel  tes- 
timony by  showing  diversities  of  statement,  there  is  no  diversity  which  cannot 
be  harmonized  without  violence;  while  the  wonderful  agreement,  in  such  a  his- 
tory, of  four  witnesses  who  could  not  have  seen  each  other's  narratives,  can  bo 
explained  only  by  such  a  unity  of  source  as  the  Holy  Spirit's  inspiration  would 
give:  and  these  differences  of  narration  are  such  as  rathei  confirm  than  dis- 
prove the  testimony — because  it  is  plainly  the  testimony  of  four  witnesses,  in- 
dependent of  each  jther 


fiii  THE  FOUR  EVANGELISTS,  INSPIRATION,  &c. 

The  present  aim  of  Infidel  criticism  is  not  to  prove  the  Bible  a  forgery,  bis4 
to  undermine  its  claims;  to  bring  its  inspiration  down  to  the  level  of  common 
pious  writings ;  even  to  show  that  it  was  only  an  inspiration  of  the  writers,  not 
of  the  writings,  though  it  is  distinctly  declared  that  "all  Scripture  is  given  by 
inspiration  of  God."  Such  critics  forget  the  great  original  need  of  a  revela 
tion  from  God  to  man,  as  a  declaration  of  the  divine  will,  and  a  revelation  oi 
the  only  and  sufficient  rule  of  faith  and  practice.  There  is  no  middle  course. 
If  the  Bible  be  at  all  what  it  claims  to  be,  it  must  be  an  authoritative  exposi- 
tion of  God's  will  to  man.  Whatever  denies  to  it  this  special  claim,  would 
destroy  it  altogether,  and  leave  mankind,  in  this  day  of  false  teachings  and 
pretended  revelations,  without  chart  or  compass,  on  a  dark  and  stormy  sea. 
Such  an  Infidel  criticism  as  denies  the  infallibility  of  God's  word,  plays  into 
the  hands  of  that  false  Church  that  claims  infallibility.  The  absolute  au- 
thority of  the  Bible  is  alike  the  foundation  and  the  safety  of  true  religion. 

"Every  word  of  God  is  pure."  (Ps.  30:  5).  "Add  thou  not  to  his  words, 
lest  he  reprove  thee  and  thou  be  found  a  liar."  (Prov.  30:  6).  "The  Spirit 
of  the  Lord  spake  by  me,  and  his  word  is  in  my  tongue."  (2  Sam.  23 :  2).  "  Th« 
Holy  Ghost  spake  by  the  mouth  of  David."  (Acts  1:  16).  "God  hath  spoken 
by  the  mouth  of  all  his  holy  prophets  since  the  world  began."  (Acts  3:  21) 
"Holy  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost."  (2 Pet.  1: 
21).  "Which  things  also  we  speak,  not  in  the  words  which  man's  wisdom 
teacheth,  but  which  the  Holy  Ghost  teacheth."  (1  Cor.  2:  13).  "Not  as  the 
word  of  man,  but,  as  it  is  in  truth,  the  word  of  God."   (1  Thess.  2:  13). 

Though  there  is  evidence,  internal  and  external,  that  Mark  reported  Peter's 
preaching,  and  that  Luke  reported  Paul's,  and  that  hence,  both  these  Gospel 
narratives  have  apostolical  authority — yet,  beyond  this,  we  receive  them  as 
"given  by  inspiration  of  God,"  through  Mark  and  Luke;  in  use,  however,  of 
Buch  sources  as  the  Holy  Ghost  hath  pleased ;  dividing  to  the  Evangelists,  sev- 
erally, as  He  willed.  (1  Cor.  12:  11.)  In  such  light,  of  course  we  are  not  (as 
Alford  and  others)  puzzling  ourselves  for  the  reports  and  human  sources 
whence  each  narrative  was  derived;  nor  querying  how  single  incidents,  not 
personally  known  to  the  Apostles,  could  have  been  communicated  to  them. 
The  promise  of  the  Holy  Ghost  was,  to  lead  them  into  all  truth. 

Thus,  also,  we  are  to  understand  the  citations  in  the  New  Testament  from 
the  Old  Testament.  The  Holy  Spirit  who  inspired  the  New  Testament  writers, 
caused  them  to  understand  the  Scriptures  of  the  fid  Testament  in  their  spirit- 
uality, or  so  to  treat  them.  "Until  the  Old  Testament  life  is  understood  as  a 
whole,  penetrated  by.  the  same  Spirit  that  prevails  in  the  New  Testament, — by 
whom  the  figures  fulfilled  in  the  latter,  ivere  indited  in  the  former, — the  use  of  the 
Old  Testament  passages  in  the  New  Testament  will  always  remain  obscure." 
Olshausen,  on  John  2:  17. 


NOTE. 

The  system  of  Notation  adopted  in  connexion  with  the  Harmony,  as  intro- 
duced into  the  Notes,  has  found  great  favor.  The  plan  of  the  Chronological 
New  Testament,  since  issued  in  England,  is  not  so  complete,  as  it  merely  num  ■ 
bers  the  respective  sections.  In  our  first  volume,  on  Matthew,  we  aimed,  in  a 
method  not  before  attempted,  to  keep  up  the  thread  of  the  history,  by  present- 
ing the  harmony  to  view  with  the  comment,  where  it  properly  belongs:  and  in 
this  volume,  we  retain  the  Notation,  as  giving  the  order  of  the  events  and  show- 
ing the  parallel  passages  in  tabular  form,  throughout;  from  the  "Synopsis"  ix 
front  of  the  "Notes  on  Matthew." 


INTRODUCTION 


GOSPEL   ACCORDING   TO   MARK* 


THE  AUTHOR,  &c. 

That  this  Gospel  narrative  was  written  by  Mark,  whose  name  it  hears,  hr.f 
ftot  been  called  in  question,  till  very  lately  by  certain  German  critics.  ?he 
questions  raised  are  so  shallow,  as  only  to  confirm  the  truth.  One  of  the 
doubters  (Meyer)  has  retracted  his  objections.  The  proof  of  Mark's  author- 
Bhip  is  abundant.  There  seems,  indeed,  no  other  accounting  for  the  fact  of  its 
always  having  been  ascribed  to  him,  as  he  was  not  otherwise  so  prominent  in 
the  Apostolic  Church. 

It  has  been  generally  held,  that  he  is  the  same  person  who  is  spoken  of  as 
"John  whose  surname  is  Mark,"  (see  Acts  12:  12,  25.  15:  37).  He  is  also 
called  John,  ch.  13:  5,  13,  and  Mark  in  ch.  15:  39.  This  is  explained,  fror? 
the  fact  that  it  was  customary  for  the  Jews  who  mingled  with  the  Greeks  and 
Romans  to  take  Roman  names.  Hence  came  the  name  Mark,  which  soon  wa3 
more  commonly  used  than  the  Hebrew,  John.  See  Col.  4:  10.  2  Tim.  4:  11. 
Phil.  27.  So  we  have  Lebbeus,  surnamed  Thaddeus,  and  Joses,  surnamed 
Barnabas ;  but  both  currently  known  by  the  latter,  or  surname,  as  Mark. 

This  Mark  was  a  resident  of  Jerusalem.  His  mother's  name  was  Mary. 
She  was  sister  to  the  Apostle  Barnabas,  (Col.  4:  10.)  and  in  her  house  the  dis- 
ciples were  wont  to  assemble.  (Acts  12:  12).  We  find  Peter,  on  his  release 
from  prison,  going  to  this  house  as  though  familiar  there.  And  this  fact  would 
go  to  confirm  the  common  belief  that  John  Mark,  the  son  of  this  Mary,  and 
the  relative  of  Barnabas,  was  the  same  spoken  of  as  the  companion  and  friend 
of  Pete". 

But  since  this  John  Mark  was  the  missionary  co-laborer  of  Paul,  it  has  been 
judged  Dy  some  that  he  was  not  the  same  as  the  associate  of  Peter,  since  these 
Apostles,  Peter  and  Paul,  had  such  diiFerent  commissions — one  to  the  Jews  and 
the  other  to  the  Gentiles.  Accordingly,  it  has  been  conjectiired  (see  Da  Costa) 
that  Mark  the  Evangelist  was  a  Gentile  and  a  Roman.  This  is  inferred  from 
his  remarkable  reference  to  the  Roman  ivatches  (ch.  13:  33-37)  into  which  the 
night  was  divided.  Da  Costa  further  contends  that  this  Evangelist  Mark  was 
a  Gentile  and  not  a  Jew,  from  his  use  of  Latin  terms,  not  only  such  as  had  a 
usage  enforced  by  the  Romans,  but  otherwise,  as  if  by  established  habit.  He 
argues  further  from  the  explanation  which  he  gives  of  Jewish  customs,  as  one 
who  observed  them  from  without.  (See  ch.  7:  1-5).  In  the  expression,  "For 
the  Pharisees  and  all  the  Jews"  (v.  3,)  this  critic  finds  evidence  that  Mark 
spoke  to  Gentiles  as  himself  a  Gentile,  and  speaking  of  another  nation. 

Mark  is  spoken  of  as  the  son  of  Peter,  (1  Pet.  5:  13,)  and  the  connexion 
leems  to  import  that  it  was  as  a  spiritual  son,  or  convert  to  Christianity,  tha*. 


I  INTRODUCTION. 

he  was  so  called.  If  he  be  the  same  as  John  Mark,  it  is  not  unlikely  that  aftei 
Paul  had  quitted  the  scene,  Mark  should  have  united  himself  to  Peter,  with 
whom  he  had  been  on  friendly  terms  at  an  early  period  of  his  life. 

He  was  associated  with  Paul  and  Barnabas  on  their  first  missionary  journey, 
as  an  assistant.  (Acts  12:  25.  13:  5.  At  Pamphylia,  Mark  left  them  and  re- 
turned to  Jerusalem,  whence  they  had  set  out.  (Acts  13: 13.)  For  this  reason 
Paul  refused  to  take  him  on  his  second  journey  (Acts  15:  37);  and  so  Barna- 
bas took  him  and  sailed  to  Cyprus ;  Mark  being  thus  the  occasion  of  a  breach 
between  Paul  and  Barnabas.  He  was,  however,  subsequently  sent  for  by  Pau], 
as  though  reconciled,  and  was  with  him  during  his  first  captivity  at  Rome. 
(Col.  4:  10.  Phile.  27.)  The  passage  in  Colossians  intimates  that  he  was  about 
to  go  a  journey  for  Paul  to  Colosse.  It  was  after  all  this  that  Mark  is  found 
with  Peter.   (1  Pet.  5:  13.) 

Ancient  testimony  agrees  that  he  sustained  some  special  relation  to  Peter  in 
writing  this  Gospel  narrative.  As  Mark  was  not  an  Apostle,  we  may  under- 
stand this  as  indicating  the  apostolic  testimony,  which  he  specially  followed, 
but  which,  as  we  have  seen,  could  be  no  bar  to  the  plenary  inspiration  of  the 
narrative,  as  this  could  not  at  all  supersede  the  necessity  of  inspiration. 
Though  neither  Mark  nor  Luke  were  Apostles,  their  Gospel  narratives  have 
always  been  received  in  the  church  as  of  equal  authority  with  the  other  two. 
They  were  written  and  circulated  under  the  eye  of  the  Apostles,  at  least  of 
Paul  and  Peter  and  John,  and  with  their  express  Approbation :  whereas  they 
would  doubtless  have  exposed  them,  if  they  had  had  no  good  claim  to  inspira- 
tion. Mark  is  spoken  of  by  very  early  writers  as  being  "the  interpreter"  of 
Peter — that  is,  probably,  his  secretary,  or  reporter,  as  having  committed  to 
writing  what  the  Apostle  preached  and  taught  of  the  Gospel  history,  and  as 
embodying  it  in  another  language — the  Greek — while  Peter  preached  probably 
in  the  Syro-Chaldaic,  or  language  of  the  country.  He  was  with  that  Apostle 
in  Babylon  when  his  first  epistle  was  written.   (1  Pet.  5:  13.) 

The  theory  of  the  recent  Dutch  commentator,  Da  Costa  of  Amsterdam,  ia 
worthy  of  consideration.  He  finds  in  Mark's  writing,  the  Western  and  Roman 
element,  in  distinction  from  the  Israelitic,  Eastern  element  in  Matthew.  He 
finds  also,  in  some  of  the  terms  which  he  uses,  and  in  his  general  style,  the 
evidence  of  his  military  vocation.  He  conjectures  that  Mark  is  the  "devout 
soldier"  sent  by  Cornelius  to  Peter,  to  invite  the  Gospel  to  the  Gentiles  (Acts 
10 :  7) — that  he  then  became  a  convert,  and  so  was  most  appropriately  called  the 
son  of  Peter,  in  the  faith,  as  Timothy  was  the  son  of  Paul — and  that  thus  "the 
author  of  the  first  Gospel  that  was  addressed  to  the  Gentiles,  was  himself  one  of  the 
first  among  the  Gentiles  to  receive  the  Holy  Ghost." 

"But,"  says  Calvin,  "on  this  subject,  we  need  not  give  ourselves  much  trou- 
ble, provided  only  we  believe  that  he  is  a  properly  qualified  and  divinely  ap- 
pointed witness,  who  committed  nothing  to  writing  but  as  the  Holy  Spirit 
directed  him  and  guided  his  pen."     Vol.  1 :  p.  xxxviii. 

THE  TIME  AND  PLACE. 

From  the  accounts  of  Irenseus  and  Clement,  we  infer  that  this  Gospel  narra- 
tive was  written  after  the  Apostles  had  left  Judea,  and  towards  the  close  of 
their  ministry.  The  most  probable  date  is  A.  D.  64;  about  the  same  as  ike 
Gospel  by  Matthew.  The  strong  testimony  is  that  it  was  written  at  Rome. 
There  is  no  proof  that  Peter  was  present  at  the  time ;  the  language  of  John 
the  Presbyter  implies  that  it  was  in  Peter's  absence,  for  he  is  said  to  have  writ- 
ten it  "as  he  remembered."  This  important  witness,  who  was  an  immediate 
disciple  of  our  Lord  on  earth,  says  of  Mark  that  "he  erred  in  nothing."  Ro- 
manists have  asserted  that  this  Gospel  was  written  in  Latin,  but  thej  w«rt 


INTRODUCTION.  xi 

refuted  by  the  learned  Simon,  one  of  their  own  church.  They  afterwards  an- 
nounced that  the  Latin  original  was  still  preserved  in  the  library  of  St.  Mark's 
at  Venice!     But  this  was  found  to  be  a  fabie. 

Early  tradition  makes  Mark  to  have  finished  his  labors  at  Alexandria.  The 
Romish  Cathedral  of  St.  Mark's  at  Venice  claims  to  have  his  bones.  "  The  Ro- 
mish legend  is.  that  his  remains  were  smuggled  through  the  Custom  House  at 
Alexandria,  for  the  Cathedral,  by  being  covered  carefully  with  pork!  And  ove* 
the  right  door  of  the  Cathedral  we  saw  a  representation  of  this  ridiculous  story, 
carved  in  stone ! 

THE  OBJECT,  METHOD,  &c. 

This  Evangelist,  who  writes  more  as  a  biographer  than  as  a  historian,  passes 
at  once  to  the  ministry  of  John  the  Baptist,  omitting  all  account  of  the  birth 
and  childhood  of  our  Lord,  as  comprised  in  the  first  two  chapters  of  Matthew 
and  Luke,  and  covered  by  Part  I.  of  the  Harmony.  While  Matthew  sets  forth 
Jesus  as  the  Christ,  the  promised  Messiah,  Mark's  object  is  to  make  him  known 
as  the  God  Man.  (See  ch.  1:  1.)  Hence  he  dwells  chiefly  on  the  events  of 
his  official  life;  while  he  exhibits  him  every  where  also  in  his  human  charac- 
teristics. His  aim  is  brevity.  His  statements  are  concise.  His  descriptions 
are  vivid.  He  has  followed  generally  the  chronological  order  of  the  events,  so 
that  his  narrative  makes  a  skeleton  of  the  received  Harmony,  with  one  or  two 
slight  exceptions. 

He  has  usually  given  the  miracles  and  parables  of  our  Lord,  and  the  promi- 
nent events  of  the  history ;  while  he  has  omitted  the  Sermon  on  the  Mount  and 
tho  Mission  of  the  Seventy — which  last  is  given  by  John  only. 

While  Matthew  speaks  of  our  Lord  as  "the  Son  of  David,"  Mark  introduces 
him  as  "the  Son  of  God."  Ch.  1:1.  Yet  throughout  he  gives  us  lively  pictures 
of  his  humanity.  That  Mark  wrote  for  Gentile  converts,  is  to  be  inferred  from 
the  facts  that  he  omits  the  genealogies  of  our  Lord,  interprets  the  Hebrew 
terms,  explains  the  Jewish  customs,  omits  citations  from  the  Old  Testament, 
except  in  reporting  our  Lord's  discourses  commonly,  and  in  these  respects  dif- 
fers remarkably  from  Matthew  who  wrote  for  Jewish  believers.  It  is  to  be 
remembered  that  Rome  was  then  the  great  metropolis  of  the  world — the  com- 
mon centre  of  all  civilized  nations. 

He  refers  to  persons  living  in  Rome,  and  known  to  the  Roman  Christians,  as, 
the  sons  of  Simon  the  Cyrenean.  See  ch.  15:  21.  This  shows  a  consciousness 
of  the  truth  of  his  narrative.  See  Rom.  16:  13.  His  agreement  with  Matthew 
is  remarkable.  Excepting  only  in  some  thirty  verses,  he  has  narrated  nothing 
not  given  by  Matthew.  This  has  led  some  to  suppose  that  he  must  have  copied 
from  that  Evangelist.  But  the  verbal  variations  are  such  as  to  forbid  this,  and 
to  show  the  abundant  marks  of  an  independent  narrative. 

We  have  more  Gospel  narratives  than  one,  because  one  view  of  the  life  and 
sayings  of  our  blessed  Lord  would  not  be  sufficient.  Such  a  life  as  this,  such 
a  sacred  history,  revealing  our  salvation,  was  worthy  to  be  given  us  from  these 
four  different  points  of  view.  Hence  the  first  Evangelist  preaches  Jesus  Christ 
as  Prophet  and  King.  The  second  preaches  him  as  the  God  Man.  The  third 
preaches  him  as  Sovereign,  Priest,  and  King.  And  the  fourth  preaches  him  as 
the  only-begotten  and  equal  Son  of  God,  who  was  God.  Here  too  we  have  the 
words  of  Christ  given  to  us"  by  the  Holy  Spirit.  And  as  the  Word  of  God  is  a 
living  word,  so  it  developes  itself  here.  In  Matthew,  the  oral  preaching  passes 
into  a  first  written  recital.  In  Mark,  it  becomes  a  description.  In  Luke,  it 
^akes  the  shape  of  a  formal,  historical  narrative.  In  John,  it  becomes  a  Sci- 
ence— a  God-glorifying  Theology.     See  Da  Costa's  Four  Witnesses,  p.  3-€. 


XB  INTRODUCTION. 

There  is  also,  thr  jighout,  the  ample  proof  that  the  Holj  Spirit  has  given  ut 
these  records  of  our  Saviour's  life  with  a  kind  regard  to  the  future  necessities 
of  the  Church.  While  this  Gospel  narrative  contains  so  little  that  is  not  found 
substantially  in  Matthew  and  Luke,  it  is  so  far  from  being  a  barren  duplicate 
of  them,  that  it  has,  throughout,  the  freshness  of  its  living  source.  And  the 
believing  student  finds  it  "as  precious  to  him  as  any  of  the  others — serving  an 
end  and  filling  a  void  which  could  not  without  spiritual  detriment  be  left  un- 
cared  for."    See  Alfcrd's  Prolegomena,  pp.  34,  36. 


"A.  D."  at  the  top  of  the  page,  indicates  the  year  of  our  Lord's  aga,  not  th 
year  of  the  Christian  era,  which  dates  four  years  later. 


THE  GOSPEL  ACCORDING  TO  MARK. 


CHAPTER  I. 


rpHE  beginning  of  the  gospel  of 
X  Jesus  Christ,  thea  Son  of  Grod; 
2  As  it  is  written  in  the  prophets, 


CHAPTER  I. 

The  object  of  this  Evangelist  is,  to 
Bet  forth  the  Gospel  of  our  Lord  in  His 
official  Life  and.  Ministry.  According- 
ly, he  begins  with  such  a  notice  of  John 
the  Baptist,  as  shall  introduce  the  nar- 
rative of  our  Saviour's  Baptism. 

Sections  1  to  13  of  the  Gospel  history  are 
of  "Events  connected  with  the  birth  and 
childhood  of  our  Lord;"  covering  about 
thirteen  and  a  half  years,  and  forming 
Part  I.  of  the  Harmony.  See  "Sy- 
nopsis of  the  Harmony,"  in  front  of 
"Notes  on  Matthew." 

PART  II. 

Announcement  and  Introduction 
of  our  Lord's  Public  Ministry. 

Time,  about  one  year. 

g  14.  The  Ministry  of  John  the 
Baptist. — The  Desert.     Jordan. 

Matt.        I       Mark.      I       Luke.       I       John. 

3. 1-12.  I  1.  1-8.  |  3.  1-18.  I 

1.  The  beginning.  The  brevity  and 
fulness  of  this  sentence  would  give  it 
the  appearance  of  a  title  to  the  Gospel 
narrative.  Yet  in  its  connexion  with 
v.  2  it  may  be  understood  as  announc- 
ing the  Gospel  of  Christ,  and  as  declar- 
ing that  its  introduction  was  according 
to  the  Old  Testament  Scripture,  by  the 
heralding  of  John  the  Baptist.  This 
would  then  agree  with  the  passage  in 
Luke  16:  16;  "The  law  and  the  pro- 
phets were  until  John,  since  that  time 
the  kingdom  of  God  is  preached." 
^  The  Gospel.  It  is  the  Gospel,  or  mes- 
sage of  glad  tidings,  that  Mark  an- 
nounces so  pointedly  and  earnestly,  as 
though  he  had  said,  "Behold!  I  de- 
clare to  you  the  glorious  Gospel,  which 


bBehold,  I  send  my  messenger  be* 
fore  thy  face,  which  shall  prepare 
thy  way  before  thee. 
3  Thec  voice  of  one  crying  in  the 

b  Mai.  3.1.    e  Isa.  40.30. 


is  not  mine,  nor  from  me,  but  the  Gos- 
pel of  Jesus  Christ  as  its  Author  and 
Subject :  and  he  is  the  Son,  not  of  Da- 
vid only,  nor  of  Joseph  chiefly,  but  of 
God!"  God  now  speaks  unto  us  by  his 
Son  (Heb.  1:  1).  The  Son  witnesses 
of  himself,  (see  v.  14).  This  name 
"Gospel,"  or  evangel  (Greek),  is 
the  term  applied  by  Mark  to  the 
history  which  contains  the  glad  ti- 
dings of  salvation  by  a  Redeemer. 
^  Jesus  Christ  the  Son  of  God.  Acts 
17:  22.  This  is  the  full  title  of  our 
Lord,  and  not  without  design.  The 
Evangelist  is  about  to  give  his  biogra- 
phy, so  far  as  his  official  life  and  min- 
istry are  concerned.  It  is  the  Gospel 
of  this  glorious  personage,  not  of  him- 
self nor  of  John.  "He  was  not  that 
light,  but  was  sent  to  bear  witness  of 
that  light."  He  would  set  forth  this 
adorable  Saviour  as  "the  Son  of  God," 
and  also  as  perfect  Man.  "Jesus"  is 
the  official  title  for  "Saviour,"  (Matt. 
1 :  21).  "Christ"  is  the  Greek  title  for 
"Anointed,"  as  the  term  Messiah,  in 
the  Hebrew.  And  "the  Son  of  God" 
is  the  title,  not  only  of  his  Divinity  but 
of  his  Divine  Sonship — the  Second  Per- 
son in  the  glorious  Trinity.  This  is  to 
be  distinguished  from  the  title  used  by 
Matthew,  "Son  of  David,"  and  also 
from  the  title  "Son  of  Man,"  as  exhib- 
iting his  perfect  humanity. 

2.  As  it  is  written.  This  declares 
John  as  having  come  according  to  the 
Old  Testament  Scriptures,  and  as  be- 
ing the  forerunner  who  was  to  come. 
\  The  Prophets.  His  preparatory  work 
is  here  given,  as  in  accordance  with  the 
prophet  Malachi  (ch.  3:1)  who  is  not 
quoted  by  Matthew  or  Luke,  and  with 
the  prophet  Isaiah,  ch.  40:  3.  See  note 
Matthew  3:3.     John's  work  is  we..l 


14 


MARK. 


[A.  D.  2». 


wilderness,  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight. 
4  John*  did  baptize  in  the  wil- 
derness, and  preach  the  baptism  of 
•repentance,  for  the  remission6  of 
Bins. 


a  Matt.  3.1.      Lu.  3.3.     Jno.  3.23. 
c  Acta  22.10. 


5  or,  unto. 


*  expressed  in  the  language  of  Zacharias 
the  father  of  John  (see  Luke  1 :  76  &c), 
"And  he  shall  be  called  the  Prophet  of 
the  Highest."  *&My  messenger.  This 
means,  that  John  was  the  messen- 
ger of  whom  Malachi  spoke.  It  was 
the  office  of  a  messenger  to  pro- 
claim the  decrees  of  a  king  to  dis- 
tant provinces.  1  Sam.  11  :  7.  2 
Chron.  36:  22.  Amos  4:  5.  Christ  is 
called  "the  Messenger  of  the  Cove- 
nant" (Mai.  3:  1),  for  he  came  from 
Heaven  to  publish  the  will  of  God  as 
to  the  covenant  of  grace.  John  was  a 
herald  to  make  proclamation  of  Christ 
and  his  kingdom.  The  Greek  word 
here  for  "Messenger"  is  "Angel." 

3.  The  voice.  This  is  a  quotation 
from  Isaiah.  The  meaning  is,  that 
John  is  he  whose  voice  the  prophet 
overheard  (Isa.  40:  3)  and  described  in 
these  words.  And  John  said  of  him- 
self, "I  am  the  voice  of  one,"  &c.  John 
1 :  23.  fl  The  wilderness.  That  is,  a 
rough,  wild,  and  thinly  populated 
district,  yet  having  scattered  pas- 
tures, (see  Matt.  3:1)  referring  here 
to  the  wijderness  of  Judea  or  "the 
country  around  Jordan."  Luke  3:  3. 
^[  Prepare  ye.  This  was  John's  voice, 
according  to  his  office.  He  called 
upon  the  people  to  make  ready  for 
Christ's  coming,  after  him, — to  re- 
move obstacles  out  of  the  way — to 
be  ready  to  receive  him — and  to  aban- 
don their  false  notions  of  his  king- 
dom. 

4  Bid  baptize.  He  made  use  of  bap- 
tism as  it  was  not  unknown  to  the 
Jews.  Proselytes  to  the  Jewish  reli- 
gion were  baptized.  Two  other  rites — 
circumcision  and  oblation — were  also 
performed,  and  the  whole  families  of 
proselytes,  including  infants,  were  bap- 
tised .     This  indeed  w  >ald  naturally  be 


5  And  there  went  out  unto  him 
all  the  land  of  Judea,  and  they  of 
Jerusalem,  and  were  ail  baptized  of 
him  in  the  river  of  Jordan,  confess- 
ing d  their  sins. 

6  And  John  was   clothed  with 


dhe.  26.40-42. 


the  case,  according  to  the  legal  prac- 
tice, of  cleansing  after  uncleanness. 
His  baptism  probably  resembled  that 
of  proselytes— was  an  outward  mark 
of  profession,  a  symbol  of  repentance 
and  forgiveness,  though  the  latter  be- 
longed more  especially  to  Christ's  bap- 
tism. Yet  John's  baptism  was  of  a 
deeper  meaning  than  any  thing  previ- 
ously in  use,  and  formed  an  important 
part  of  his  divinely  appointed  office. 

There  were  hints  of  this  rite,  in  the 
prophets,  as  belonging  to  the  New  Tes- 
tament. Eze.  36 :  25.  Zech.  13.  Mai.  3. 
^[  The  baptism  of  repentance  for  the  re- 
mission of  sins.  John's  work  was  the 
baptism  of  repentance;  with  reference, 
however,  to  the  remission  through  Christ 
which  he  came  to  announce.  '■'■Repent" 
was  his  cry:  yet  he  could  present  a 
gospel  motive — '■'■for  the  kingdom  of 
heaven  is  at  hand."  His  mission  was 
in  accordance  with  the  office  of  the 
law,  by  which  is  the  knowledge  of  sin, 
(Rom.  3 :  20)  to  bring  men,  as  a  school- 
master, unto  Christ.  This  remission  is 
the  very  promise  of  the  new  covenant, 
as  distinguished  from  the  old.  See 
Heb.  8:  8-13.  This  remission  could 
be  only  by  the  shedding  of  Christ's 
blood,  "once  for  all,"  instead  of  the 
continual  offerings  of  the  old  covenant. 
Heb.  10:  3.  What  John  baptized  un- 
to, Christ  died  for,  as  he  showed  at  the 
institution  of  the  supper,  Matt,  26 :  28. 
And  of  this  repentance  in  view  of  a 
plan  of  grace,  this  baptism  was  the 
outward  sign,  or  visible  profession. 
See  notes  Matt.  3 :  2. 

6.  All  the  land.  The  people  of  the 
land.  \  Confessing.  See  notes  on  Matt. 
3:  6. 

6.  See  note  on  Matt.  3:  4.  \  Camel' i 
hair.  That  is,  raiment  woven  of  cam- 
el's hair.     We  found  it  used  by  th§ 


A.  D.  30.] 


CHAP.  I. 


lft 


camel's  hair,  and  with  a  girdle  of  a 
Bkin  about  his  loins ;   and  he  did 
eat  locusts*  and  wild  honey ; 
7  And  preached,  saying,  There  b 

•lit.  11.22.  Pi.  32.5.  Pr.  28.13.  1  Jno.  1.8-10.      b  Matt. 
3.11.  Jno.  1.27.  Acts  13.25. 


wandering  Arabs,  in  the  form  of  a 
loose  shawl  thrown  over  the  shoulders. 
Vfe  saw  it  used  also,  by  the  Bedouins, 
for  tent  coverings.  It  is  a  firm  mate- 
rial, and  turns  the  rain.  A  rough  gar- 
ment became  this  John,  who  was  the 
Elijah  predicted  in  Malachi,  and  it  was 
the  prophet's  garment.  See  Zech.  13. 
If  Girdle  of  a  skin.  That  is,  of  leather. 
This  is  still  the  eastern  mode  of  dress. 
^  Locusts.  See  Levit.  14:  22,  and  notes 
on  Matthew  Strabo  and  Pliny  speak 
of  locusts  as  eaten  in  Judea  in  their 
time.  They  are  still  used  for  food  in 
the  east.  We  add  an  account  of  the 
mode  of  cooking  and  preparing  them, 
in  the  great  Desert  of  Sahara. 

The  manner  of  cooking  is  by  digging 
a  deep  hole  in  the  ground,  building  a 
fire  at  the  bottom,  and  filling  it  up  with 
wood.  After  it  is  heated  as  hot  as  is 
possible,  the  coals  and  embers  are  ta- 
ken out,  and  they  prepare  to  fill  the 
cavity  with  the  locusts,  confined  in  a 
large  bag.  A  sufficient  number  of  the 
natives  hold  the  bag  perpendicularly 
over  the  hole,  the  mouth  of  it  being 
near  the  surface  of  the  ground.  A 
number  stand  round  the  hole  with 
sticks.  The  mouth  of  the  bag  is  then 
opened,  and  it  is  shaken  with  great 
force,  the  locusts  falling  into  the  hot 
pit,  and  the  surrounding  natives  throw- 
ing sand  upon  them  to  prevent  them 
from  flying  off.  The  mouth  of  the  hole 
is  then  covered  with  sand,  and  another 
fire  built  upon  the  top  of  it.  In  this 
manner  they  cook  all  they  have  on 
hand,  and  dig  a  number  of  holes  suffi- 
cient to  accomplish  it,  each  containing 
about  five  bushels.  They  remain  in 
the  hole  until  they  become  sufficiently 
cooled  to  be  taken  out  with  the  hand. 
They  are  then  picked  out  and  thrown 
upon  tent-cloths  or  blankets,  and  re- 
main iu  the  sun  to  dry,  where  they 
must  be  watched  with  the  utmost  care 
io  prevent  the  live  locusts  from  ievour- 


cometh  one  mightier  than  I  after 
me,  the  latchet  of  whose  shoes  I 
am  not  worthy  to  stoop  down  and 
unloose. 


ing  them,  if  a  flight  happens  to  be 
passing  at  the  time.  When  they  are 
perfectly  dried,  which  is  not  done  short 
of  two  or  three  days,  they  are  slightly 
pounded,  and  pressed  into  bags  or  skins 
ready  for  transportation.  To  prepare 
them  to  eat,  they  are  pulverized  in 
mortars,  and  mixed  with  water  suffi- 
cient to  make  a  kind  of  dry  pudding. 
They  are,  however,  sometimes  eaten 
singly,  without  pulverizing,  by  break- 
ing off  the  head,  wings,  and  legs,  and 
swallowing  the  remaining  part.  In 
whatever  manner  they  are  eaten,  they 
are  nourishing  food. 

Locusts  are  cooked  in  various  ways : 
roasted,  boiled,  and  fried.  Sometimes 
they  are  ground  up  in  hand  mills,  or 
pounded  between  two  stones,  and  then 
mixed  with  flour,  and  made  into  cakes 
and  baked.  They  are  also  salted  and 
smoked,  and  packed  away  against  a 
time  of  scarcity.  It  is  said  they  taste 
very  much  like  fish,  and  are  particu- 
larly light,  delicate,  and  wholesome 
food.  They  are  carried  into  many  of 
the  towns  of  Africa  by  wagon  loads, 
as  we  bring  poultry  to  our  markets. 
^[  Wild  honey.  Honey  made  by  wild 
bees  is  still  to  be  found  in  that  region. 
On  surfaces  exposed  to  the  sun,  we 
have  seen  thick  coatings  of  the  comb,  fil- 
Ung  crevices  and  containing  the  honey. 

7.  One  mightier.  Thus  he  announces 
the  Christ.  He  was  the  o  egxo/ievog — 
"  he  that  was  to  come."  He  would  come 
immediately  "after  him."  He  was 
mightier — more  prevalent  and  efficient, 
who  must  increase  while  he  decreased. 
John  3:  30,  \  The  latchet.  Lightfoot 
shows,  most  conclusively,  that  it  was 
the  mark  of  a  slave  to  loose  the 
master's  shoe,  or  carry  the  necessary 
articles  for  him  to  the  bath.  This  shoo 
or  sandal  was  a  sole  of  leather  or 
wood,  bound  to  the  foot  by  strings 
crossing  it,  and  tied,  Seo  Figure  and 
notes  on  Matt.  3 :  II, 


16 


MARK. 


L  k.  D.  80, 


8  I  indeed  have  baptized  you 
with  water:  but  he  shall  baptize a 
you  with  the  Holy  Ghost. 

^|  9  Aud  it  came  to 
pass  in  those  days,  that  Jesus  came 
from  Nazareth  of  Galilee,  and  was 
baptized b  of  John  in  Jordan. 

10  And  straightway  coming  up 
out  of  the  water,  he  saw  the  hea- 

a  Joel  2.23.  Acts  1.5.  2.4.  10.45.21.15,16.  1  Cor.  12. 
J3.    b  Matt.  3.13.  Lu.  3.21. 


3.  With  the  Holy  Ghost.  This  bapti- 
zing is  different  from  that  "with  wa- 
ter," as  though  with  another  element. 
Instead  of  using  the  water  as  John  did, 
he  shall  use  the  Holy  Ghost,  which  the 
water  signified.  As  the  water  is  out- 
poured or  sprinkled,  so  the  sprinkling 
or  outpouring  of  the  Spirit  was  the 
distinctive  work  of  Christ.  Ministers 
can  apply  the  water  to  the  person,  but 
they  cannot  apply  the  Holy  Spirit  to 
the  soul.  We  find  here  an  argument 
for  the  mode  of  baptism.  See  notes  on 
Matthew. 

This  first  chapter  of  Mark  is  full  of 
various  testimonies  to  Christ,  from 
Heaven,  Earth,  and  Hell. 

\  15.  The  Baptism  of  Jesus. 
The  Jordan. 

Matt        [      Mark.       I        Luke.        I       John. 

3.  13-17. 1 1.  9-11. |3.  21-23.1 

9.  In  those  days.  This  general  phrase 
intimates  that  Mark  passes  over  many 
details,  to  proceed  with  the  official  his- 
tory of  our  Lord.  T[  Nazareth  of  Gal- 
ilee. This  distinguishes  the  place  as 
being  in  "  Galilee  of  the  Gentiles," 
where  the  great  light  was  to  spring 
up,  amidst  the  great  darkness.  See 
Matthew  4 :  15,  16.  It  was  the  re- 
gion lying  farthest  from  Jerusalem 
and  Zion,  and  nearest  to  the  Gen- 
tiles. Nazareth  lies  about  six  miles 
W.  N.  W.  of  Mt.  Tabor.  Though  the 
Bite  is  beautiful,  we  found  the  houses 
low,  chiefly  of  two  stories,  and  the 
Btreets  most  filthy.  A  building  is 
shown  as  the  synagogue  in  which 
Christ  preached,  and  another  as  the 
shop  of  Joseph  the  carpenter.  ^  Was 
baptized.     This  was  a  mode  of  public 


vens1  opened,  and  the  Spirit,*  like 
a  dove,  descending  upon  him  : 

11  And  there  came  a  voice  from 
heaven,  saying,  Thou  art  my  be- 
loved Son/  in  whom  I  am  well 
pleased. 

If  12  And  immedi- 
ately the  Spirit  driveth  him  into 
the  wilderness. 

1  or,  cloven;  or,  rent,    c  I*a.  42.1.  Jno.  1.82.    d  Pa.  2.7 


induction  to  his  Office — not  necessary 
but  becoming,  (Matt.  3:  15)  and  in 
order  to  fulfil  all  legal,  ceremonial 
righteousness.  And  this  also  served 
as  the  occasion  for  his  more  public 
recognition  from  heaven,  vs.  10,  11. 
Besides,  as  he  kept  the  Passover,  so 
also  he  was  baptized,  viz.  as  the  repre- 
sentative of  his  people,  and  as  bearing 
our  sins. 

11.  Thou  art  This  was  an  open  de- 
CJaration  from  the  Father,  whom  the 
Jews  worshipped,  that  Christ  was  the 
Messiah  predicted,  and  that  in  his  per- 
son and  office  work  he  was  accepted  in 
Heaven  Here  it  is  addressed  to  Christ 
himself;  it  Matthew,  to  others,  "This 
is,"  &c.  \  Well  pleased.  This  agrees 
with  Tsaiah/e  j  Tediction  (53:  10),  "It 
pleased  the  Lon*  to  bruise  him."  John 
10:17. 

§  16.  The  Temptation. 

Desert  of  Judea. 

Matt.      I         Mark.        I      Luke.       ,      John. 

4.  1-11.(1.  12,  13.  |4.  1-13.| 

12.  Driveth  him.  The  Greek  word 
here  intimates  some  urgency,  which 
refers  to  the  necessity  of  this  for  his 
work,  and  not  to  any  compulsion  con- 
trary to  his  will.  In  v.  43,  the  same 
term  is  used  in  the  sense  of  dismissed. 
See  notes  on  Matt.  3:  13-17.  Imme- 
diately now  begins  the  open  conflict 
between  the  Prince  of  Light  and  the 
Prince  of  Darkness. 

13.  Satan^  That  is,  the  devil,  the 
great  enemy  of  Christ  and  his  works, 
whom  our  Lord  was  to  combat  in  all 
his  life  of  perfect  obedience,  and  whom 
he  was  to  spoil,  and  lead  captive,  tri* 
umphing  over  him  in  bis  cross. 


A.  D.  80  J 


CHAP.  I. 


17 


13  And*  he  was  there  in  the 
wilderness  forty  days,  tempted  of 
Satan;  and  was  with  the  wild 
beasts;  and  the  angels  ministered 
unto  him. 

Tf-14  Now  after  that 
John  was  put  in  prison,  Jesus b 

a  Matt.  4.1,4c.    La.  4.1, &o.       h  Matt.  4.23. 


With  the  wild  beasts.  This  is  added 
by  Mark,  to  describe  the  wildness  of 
the  region  w  lere  Christ  was,  and  the 
severity  of  uis  sufferings  there.  As 
Mark  wrote  his  Gospel  at  Rome  for 
strangers,  this  was  proper  to  be  men- 
tion id.  There  is  a  hint  also  of  the 
fall  ind  the  restoration, — that  the  sec- 
ond A.dam  is  here  with  the  wild  beasts 
whom  sin  has  put  at  enmity  with  us — 
ami  that  yet,  he  will  turn  the  wilder- 
ness into  a  paradise,  when,  as  with  the 
first  Adam,  they  shall  be  at  peace  with 
us.  Job  5:  22,  23.  See  Daniel  6:  16. 
IT  Mii.istered.  The  Greek  term  is  lite- 
rally "deaconed."  The  angels  helped 
him — gave  him  such  support  as  his 
suffering  human  nature  needed.  This 
also  shows  the  severity  of  his  trials, 
and  of  the  struggle  between  the  king- 
doms of  light  and  darkness. 

PART  III. 

Our  Lord's  first  Passover,  and  the 
subsequent  transactions  until  the 
second. 

Time,  one  year. 
\  24.  John's   Imprisonment,  and  Je- 
sts' Departure  into  Galilee. 

Matt.  Mark.         I       Luke.         I     John. 

4.  12.     1.  14.        4.  14 
14.  3-5.  6.  17-20. 1 3.  19,  20.J4.1-3 
Mark  omits  the  marriage  at  Cana — 
oar  Lord's  first  Passover — his  discourse 
with  Nicodemus  and  John's  testimonies 
Df    him, — passing    promptly    to    our 
Lord's  public,  official  ministry. 
\  26.  Jesus  Teaches  Publicly  in 
Galilee. 


came  into  G-alilee,  preaching  the 
gospel r-  of  the  kingdom  of  (rod, 
15  And  saying,  The  timed  is  ful* 
filled,  and  the  kingdom  of  God  is  at 
hand :  repent e  ye,  and  believe  f  the 
gospel. 


cLu,  8.1.    d  Da.  2.44.  9.25.     Gal.  4.4.    Eph.  1.15. 
e  Acta  2.28.     /Rom.  16.26. 


MaU. 

4.  11 


Mark. 
1.    14,   15. 


.    6.|4 

14.  See  notes  on  Matt.  14 


Luke. 

14,  15 


John. 

4.  43-45.  | 


Mark 


does  not  fail  to  note  that  Christ  begins 
to  preach  when  John  ceases. 

Galilee.  The  light  of  his  gospel  was 
to  spring  up  upon  the  borders  of  Zeb 
ulon  and  Naphtali.  See  Matt.  4:13 
He  would  also  go  out  of  the  jurisdic- 
tion of  Herod,  who  had  imprisoned 
John.  Galilee  was  the  northern  divi- 
sion of  Palestine,  and  was  divided  into 
Upper  and  Lower  Galilee — the  formei 
called  also  "Galilee  of  the  Gentiles." 
^  Preaching  the  gospel,  &c.  How  beau- 
tifully Mark  here  describes  our  Lord's 
first  preaching,  as  distinct  fron  John's, 
which  was  under  the  law,  and  a  mere 
heralding  of  something  better  to  come. 
The  substance  of  this  discourse  was 
the  good  tidings  of  the  kingdom  hav- 
ing come,  as  spoken  of  by  Daniel,  2 
44.  And  this  is  the  very  message 
which  Isaiah  sees  the  messenger  pub- 
lishing, as  he  comes  with  beautiful  (or 
timely)  feet  upon  the  mountains,  (Isa 
52 :  7)  viz.  the  advent  of  the  kingdom 
of  God.  Christ  preached  the  "good 
news"  of  his  kingdom  of  grace — the 
new  dispensation  in  which  he  was  to 
reign.  They  had  other  ideas  of  his 
kingdom,  that  it  was  temporal  and  con- 
sisted in  earthly  power  and  show. 

15.  The  time,  &c.  The  period  men- 
tioned by  the  prophets  when  Christ 
was  to  appear.  The  nation  had  ex- 
pectations of  the  Messiah  about  this 
time.  The  seventy  weeks  of  Daniel 
(or  490  years)  were  now  accomplished. 
The  time  and  place  of  our  Lord's  birth 
agreed  with  the  interpretations  of  pro* 
phecy  common  among  the  Jews.  See 
notes  on  Matt.  3:  2.  ^Repent  ye,  <Vc. 
John  preached  repentance.  So  did 
Christ,  but  not  without  the  gospe.' 
as  the  burden  of  his  preaching 
He   preached    repentance    and    faith. 


18 


MARK. 


[A.  D.  81. 


^[16  Now»  as  he 
walked  by  the  sea  of  Galilee,  lie 
saw  Simon,  and  Andrew  his  bro- 
ther, casting  a  net  into  the  sea: 
(for  they  were  fishers.) 

17  And  Jesus  said  unto  them, 
Come  ye  after  me,  and  I  will  make 
you  to  become  fishers  of  men. 

18  And  straightway  they  forsook 
their  nets,  and  followed  him. 

19  And  when  he  had  gone  a  lit- 
tle further  thence,  he  saw  James 

a  Matt.  4.18.&0.    Lu.  5.4,&o. 


They  were  commanded  to  turn  from 
sin  and  from  all  their  false  views,  and 
to  embrace  the  gospel — the  news  of 
salvation  by  Jesus  Christ.  See  notes 
on  Matt.  4:  17. 

$29.    The  Call  of  Peter,  Andrew, 
James  and  John. — Near  Capernaum. 

Matt.         I       Mark.  I       Luke.       I     John. 

4.  18-22. 1 1.  16-20.  |  5.  1-11.  | 

Observe  the  Harmony.  The  fact  of 
our  Lord's  first  gaining  disciples  when 
John  first  points  him  out  to  two  of  his 
followers,  is  recorded  in  (§19)  John  1 : 
25-35.  Simon  and  Andrew  were  then 
first  made  acquainted  with  Christ,  and 
this  explains  their  prompt  compliance 
here.  After  their  first  call,  they  had 
continued  in  their  worldly  business. 
This  is  the  further  call  to  attend  upon 
.Christ  in  his  ministry,  leaving  all  and 
following  him  wheresoever  he  went. 
There  is  still  a  further  call  to  the  Apos- 
tleship,  with  ordination,  ch.  3:  14.  The 
accounts  in  Matthew  and  Mark  are  al- 
most in  the  same  words.  See  notes  on 
Matthew.  Luke  is  more  full,  and  gives 
us  the  narrative  of  a  miracle  which 
Christ  wrought  at  this  time;  which 
throws  light  upon  Mark's  more  brief 
statement  here.  It  is  worthy  of  note, 
Uiat  this  miracle,  so  full  of  meaning, 
was  twice  wrought  by  our  Lord ;  both 
now,  when  he  called  them  to  their 
work,  and  at  the  last,  when  he  was 
about  to  leave  them.  Jno.  21 :  G.  And 
in  both  cases,  he  would  show  by  it  how 
he  could  and  would  make  their  work 
successful.     See  Eze.  47:  10.  Jer.  18: 


the  son  cf  Zebedes,  and  John  his 
brother,  who  also  were  in  the  ship 
mending  their  nets. 

20  And  straightway  he  called 
them :  and  they  left  their  father 
Zebedee  in  the  ship  with  the  hired 
servants,  and  went  after  him. 

If  21  And  they  went 
into  Capernaum :  and  straightway 
on  the  sabbath-day  he  entered  into 
the  synagogue,  and  taught. 

22  And  b  they  were  astonished  at 


16.  He  who  could  make  them  from 
fishermen  to  become  fishers  of  men,  could 
make  them  catch  men  in  their  new 
work  as  easily  and  abundantly  as  now 
he  could  make  them  catch  fish.  So 
our  Lord  uses  the  figure  of  a  net. 
Matt.  13:  41. 

20.  Hired  servants.  This  would  inti- 
mate that  they  were  not  of  the  poorest 
class. 

\  30.  The  Healing  of  a  Demoniac  ik 

the  Synagogtte. — Capernaum. 

Matt.       I        Mark.          I       Luke.  !     John. 

jl.  21-28.  J  4.  31-37.| 

Miracles  are  not  more  a  proof  o* 
Christianity,  than  Christianity  is  now 
a  proof  of  miracles.  The  works  first 
testified  to  the  word :  but  the  marvel- 
lous words  have  outlived  the  works, 
and  will  give  them  an  enduring  testi- 
mony. 

21.  Capernaum.  This  town  was  situ- 
ated on  the  north  west  coast  of  the  Sea 
of  Galilee.  Near  the  head  of  the  sea 
or  lake  are  ruins  of  some  magnificent 
city,  now  known  as  Tell  Hum,  and  by 
many  thought  to  be  the  site  of  Caper- 
naum. From  Matt.  13:34,  compared 
with  John  6 : 1-21,  it  would  appear  that 
that  city  was  in  the  land  of  Gennesaret 
This  is  regarded  by  Robinson  as  going 
to  prove  that  a  ruin  called  Khan  Min- 
yeh  is  nearer  the  site.  This  we  found 
to  be  only  an  immense  stone  enclosure, 
with  dilapidated  walls  and  some  inner 
compartments.  No  traces  of  a  city  are 
to  be  found     But  Robinson  thinks  :n? 


A.  D.  31.] 


CHAP.  1 


15 


his  doctrine :  for  lie  taught  them  as 
one  that  had  authority,  and  not  as 
the  scribes. 

23  And*  there  was  in  their  syna- 
gogue a  man  with  an  unclean  spi- 
rit; and  he  cried  out, 

24  Saying,  Let  us  alone;  what 
have  we  to  do  with  thee,  thou  Jesus 
of  Nazareth  ?  art  thou  come  to  de- 
stroy us  ?  I  know  thee  who  thou 
art,  the  Holy  One  of  God. 

25  And  Jesus  rebuked  him,  say- 


aLu.  4.33, &o. 


Btones  may  have  been  carried  off  to 
Tiberias.  ^[  Synagogue.  See  note  on 
Matthew  4  :  23.  Christ  entered  this 
place  of  worship  and  preached  his 
gospel.  This  he  did  also  at  Naza- 
reth (Luke  4  :  16)  and  in  their  syn- 
agogues generally.  Luke  4:  15.  He 
went  "as  his  custom  was;"  that  is, 
to  attend  religiously  during  all  his 
previous  life.  The  synagogue  wor- 
ship consisted  in  the  reading  and  ex- 
pounding of  Scripture,  and  in  prayer, 
and  it  was  common  to  invite  an  address 
from  any  of  those  present.  Sometimes 
they  rose  of  their  own  accord.  Luke 
4:  16.  This  custom  gave  our  Lord  an 
opportunity  which  he  was  wont  to  im- 
prove. 

22.  Had  authority.  This  formula  oc- 
curs entire,  at  the  close  of  the  Sermon 
on  the  Mount.  See  note  on  Matt.  7 : 
28,  29.  He  spoke  as  himself  the  law- 
giver and  expounder  of  the  law — not 
like  the  Scribes,  telling  what  the  Rab- 
bins taught,  but  as  being  the  author- 
ized teacher  himself.  This  shows  us 
the  impression  which  he  made  upon 
the  people. 

23.  This  narrative,  of  the  demoniac 
healed,  is  not  given  by  Matthew.  The 
man  may  have  been  seized  with  this 
"unclean  spirit"  (or  "the  spirit  of  an 
unclean  devil,"  Luke,)  while  in  their 
•synagogue.  For  an  examination  of 
these  possessions,  see  note  on  Matt. 
4:24. 

2  L.  Let  alone.  The  word  may  be  ren- 
dered as  an  interjection,  "Ah!"  The 
Tery  presence  of  Christ  was  like  the 


|  ing,  Holds-thy  peace,  and  come  out 
of  him. 

26  And  when  the  unclean  spirit 
had  torn  him,  and  cried  with  a  loud 
voice,  he  came  out  of  him. 

27  And  they  were  all  amazed, 
insomuch  that  they  questioned 
among  themselves,  saying,  What 
thing  is  this?  what  new  doctrine 
is  this?  for  with  authority  com- 
mandeth  he  even  the  unclean  spi- 
rits, and  they  do  obey  him. 

severest  assault  to  this  demon.  So  is 
it  to  all  the  powers  of  darkness.  It 
may  be  that  his  teaching  and  disclo- 
sure of  himself  as  the  predicted  Mes- 
|  siah  caused  this  outcry  of  the  demon. 
This  would  seem  to  have  been  a  com- 
mon cry  of  the  demons.  Matt.  8 :  29. 
They  had  a  dread  of  Christ,  as  having 
been  "manifested  to  destroy  the  works 
of  the  devil."  ^  Jesus  of  Nazareth. 
This  epithet  is  commonly  used  in 
contrast  with  his  majesty  and  glory. 
See  ch.  16:  6.  Acts  2:  22-24.  22:  8. 
See  John  19  :  19.  Here  the  devils 
offered  their  testimony,  "Ah!  I  know 
thee,  Jesus,  Son  of  God," — to  make 
him  seem  leagued  with  Beelzebub,  as 
it  did, — chap.  3  :  22.  "Let  us  give 
thee  a  friendly  testimony!"  They 
give  him  a  most  familiar  title — "Je- 
sus of  Nazareth."  This  title  he  car- 
ried with  him  to  his  Cross.  John 
19: 19.  We  may  believe,  says  Bengel, 
that  the  enemy  had  attentively  observ- 
ed what  Jesus,  in  his  youth,  had  done 
at  Nazareth.  This  name  of  his  humil- 
iation was  to  be  glorified  by  earth  and 
hell  and  heaven,  ch.  16:6.  Acts  2:  22. 
^  To  destroy  us.  "For  this  purpose, 
we  see,  the  Son  of  God  was  manifest- 
ed." 1  John  3:  8.  This  demon  speaks 
as  representing  the  unity  of  the  whol# 
Satanic  kingdom — "us."  ^1  knoio 
thee.  This  shows  that  their  agitation 
and  dread  came  from  their  know- 
ledge of  him  as  the  Messiah,- -as 
"the  Holy  One"  sent  by  God — and  aa 
God,  co-equal  with  the  Father.  Act! 
19:15. 


20 


MARK. 


[A.  D.  SI 


28  And  immediately  his  fame 
spread  abroad  throughout  all  the 
region  round  about  Galilee. 

Tf  29  Anda  forth- 
with, when  they  were  come  out  of 
the  synagogue,  they  entered  into 
the  house  of  Simon  and  Andrew, 
with  James  and  John. 

30  But  Simon's  wife's  mother 
lay  sick  of  a  fever;  and  anon  they 
tell  him  of  her. 

31  And  he  came,  and  took  her 
by  the  hand,  and  lifted  her  up ;  and 


iMatt.  8.H.     Lu.  4.38 


25.  Rebuked  him.  That  is,  the  evil 
spirit,  whom  he  at  once  commanded  to 
come  out  of  the  man.  This  shows 
that  these  possessions  were  not  dis- 
eases, but  that  these  were  demon  spi- 
rits which  actually  dwelt  in  the  men. 
It  was  a  peculiar  manifestation  of  Sa- 
tanic power,  in  fierce  combat  with  our 
Lord.  But  it  gave  him  opportunity  to 
display  his  superiority  to  Satan  and 
his  hosts.  This  is  no  proof  that  such 
possessions  exist  since,  or  that  they 
would  be  allowed  apart  from  that  occa- 
sion or  a  like  one.  fl  Hold  thy  peace. 
The  term  is  used  of  muzzling  oxen. 
He  forbade  their  testimony,  as  both 
unseasonable  and  malicious.  He  had 
his  own  testimony,  which  he  came 
on  earth  to  give.  "Christ  will  not 
be  named  and  praised  by  the  devils." 
Stier.  So  he  afterwards  forbade  them 
to  make  him  known,  though  they 
attempted  it.  ch.  3  :  11,  12.  "Oh! 
that  ministers  would  so  reply,  when 
the  devils  offer  them  a  flattering  testi- 
mony!" Stier* 

26.  Torn  him.  Convulsed  him.  This 
proves  the  malignity  of  evil  spirits, 
and  their  great  power  to  do  mischief. 
They  will  do  all  the  harm  they  can, 
and  only  cease  when  compelled  by  the 
command  of  Christ.  How  vain  are  all 
human  prescriptions  to  conquer  a  devil 
in  the  soul! 

27.  Amazed.  That  is,  at  Christ's 
sovereign  power,  for  by  a  word  he 
eould  cast  out  devils ! 


immediately  the  fever  left  her,  and 
she  ministered  unto  them. 

32  And  at  even,  when  the  sun 
did  set,  they  brought  unto  him  all 
that  were  diseased,  and  them  that 
were  possessed  with  devils. 

33  And  all  the  city  was  gathered 
together  at  the  door. 

34  And  he  healed  many  that  were 
sick  of  divers  diseases,  and  cast 
out  many  devils ;  and  suffered  not 
the  devils  to  speak, b  because  they 
knew  him. 

b  or,  to  say  that  they  knew  him. 


^  Unclean  spirits.  That  is,  impure,  viU 
spirits.  These  things  occurred  at  Ca- 
pernaum. 

Observe,  (1)  Christ  proves  himself 
to  be  the  Messiah,  by  his  wondrous 
works  in  the  souls  of  men!  (2)  No 
human  plans  or  boasted  remedies  can 
drive  out  the  evil  principles  from  men's 
hearts.  (3)  Christ  can  do  this  by  & 
word.  (4)  The  kingdom  of  darkness 
is  under  his  power. 

§31.  The  Healing  of  Peter's  Wife's 
Mother,  and  many  others. 

Capernaum. 

Matt.  |      Mark.  I       Luke.  I    John. 

8.  14-17. 1 1.  29-34. 1  4.  38-41.  | 

30.  Peter's  wife's  mother.  Though  it 
is  so  plain  that  Peter  had  a  wife,  the 
Church  of  Ptome,  who  claim  that  their 
ministry  are  the  only  true  successors 
of  Peter,  forbid  them  to  marry,  and  thud 
ordain,  against  God's  ordinance,  one 
of  the  most  fearful  sources  of  corrup- 
tion in  the  church  and  the  world.  But 
this  is  one  of  the  marks  of  the  apos- 
tacy.   1  Tim.  4:  3. 

34.  He  healed  many.  In  Matt.  8: 16, 
it  is  said,  "He  healed  all  that  were 
sick." 

Because  they  knew  him.  It  has  been 
remarked  that  these  demons  had  pecu- 
liar knowledge  of  Christ ;  and  because 
he  would  not  yet  be  proclaimed  pub- 
licly as  the  Messiah,  nor  by  them  at 
any  rate,  he  did  not  allow  them  t« 
testify. 


A.  D.  81.] 


CHAP.  I. 


21 


1f35  And  in  the 
morning,  rising  up  a  great  while 
before  day,  he  went  out,  and  de- 
parted into  a  solitary  place,  and 
there  prayed. 

36  And  Simon,  and  they  that 
were  with  him,  followed  after  him. 

37  And  when  they  had  found 
him,  they  said  unto  him,  All  men 
seek  for  thee. 

38  And  he  said  unto  them,  Let 
us  go  into  the  next  towns,  that  I 
may  preach  there  also  :  for  there- 
fore8 came  I  forth. 

39  And  he  preached  in  their  syn- 


Isa.  61.1,2.     Jno.  17.8. 


1 32.  Jesus,  with  his  Disciples,  goes 
from  Capernaum  throughout  Gal- 
ilee. 

Matt.  |        Mark.        .       Luke.         |     John. 

4.  23-25.1 1.  35-39.  |  4.  42-44.  | 

35.  And  in  the  morning.  We  are  here 
taught  the  duty  of  prayer — of  secret 
prayer — of  early,  secret  prayer.  ^  Ri- 
ling up.  Literally,  Having  risen  be- 
fore the  dawn,  he  went  out  in  the  morn- 
ing. This  agrees  well  with  the  lan- 
guage of  Luke,  which  refers  to  the 
time  of  his  going  out,  "when  it  was 
day,"  or  daybreak.  Our  Saviour  was 
very  man  as  well  as  very  God.  He 
prayed,  and  set>  us  an  example  of 
prayer — especially  of  secret  prayer.  So 
he  said  in  his  Sermon  on  the  Mount, 
"Thou,  when  thou  prayest,  enter  into 
thy  closet,"  &c.  (Matt.  6:  6)  assuming 
that  every  Christian  man  has  his  own 
closet,  as  he  has  his  own  table  or  his 
own  bed.  Early  morning  prayer  will 
be  the  best  preparation  for  tbe  day. 
It  is  assumed  to  be  a  Christian  habit 
in  the  language  of  the  Lord's  Prayer, 
"Give  us  this  day  our  daily  bread." 

37.  All  men.  Multitudes ;  as  though 
embracing  all.  Comp.  Luke  4:  42,  43. 
They  informed  him  of  the  general  in- 
terest awakened  by  his  wondrous  works. 

38.  The  next  towns.  "Adjacent."  He 
proposes  to  go  on  to  the  adjoining  pla- 
ces and  preach,  for  this  was  his  great 
object,  and  he  must  not  be  coniked  to 


agogues  througl  out  ill  Galilee,  and 
cast  out  devils. 

Tf  40  And  b  there 
came  a  leper  to  him,  beseeching 
him,  and  kneeling  down  to  him, 
and  saying  unto  him,  If  thou  wilt, 
thou  canst  make  me  clean. 

41  And  Jesus,  moved  with  com- 
passion, put  forth  his  hand,  and 
touched  him,  and  saith  unto  him, 
I  will;  be  thou  clean. 

42  And  as  soon  as  he  had  spoken, 
immediately  c  the  leprosy  departed 
from  him,  and  he  was  cleansed. 

o  Matt.  8.2.    Ln.  5.12.     c  Ps.  33.9.    Jno.  15.2. 

any  one  spot.  For  this  purpose  ho 
"came  forth"  from  Heaven,  and  for 
this  also  he  started  out  on  his  tour 
through  Galilee.  So  Luke  has  it— ■ 
"Therefore  am  I  sent." 

39.  See  Matt.  4:  23.  The  working 
of  miracles  was  in  order  to  the  work- 
ing of  his  gospel:  not  merely  to  satisfy 
men's  calls,  but  to  preach  salvation. 

\  33.  The  Healing  of  a  Lepeb. 
Galilee. 

Mitt.        I        Mark.         I      Luke.         I     John. 

8.  2-4. 1  1.  40-45.  |  5.  12-16.  | 

40.  The  narrative  is  almost  precisely 
the  same  as  in  Matthew. 

If  thou  wilt.  This  showed  a  confi- 
dence in  Christ's  ability — in  his  sove- 
reign power.  And  with  this  faith, 
though  yet  in  doubt  about  his  willing- 
ness, the  leper  cast  himself  upon  the 
mercy  of  Christ.  His  coming  and 
casting  himself  upon  the  Saviour  was 
evidence  of  some  faith  in  that  willing- 
ness. Believing  in  his  prerogative, 
the  leper  would  test  his  regard  for  his 
own  case.  No  sinner  should  wait  for 
more  faith,  but  should  come  to  Christ 
at  once,  as  he  is. 

41.  Touched  him.  The  touch  of  a 
leper  was  forbidden,  as  defiling — and 
as  a  standing  symbol  of  sin,  that  may 
not  be  touched  or  approached.  B  it, 
how  remarkable!  Christ's  touch  ia 
healing! 

1  will.  How  promptly  he  meets  tluj 


MARK. 


[A.  D.  81. 


43  And  lie  stra :  Ij  charged  him, 
and  forthwith  sent  him  away; 

44  And  saith  unto  him,  See  thou 
Bay  nothing  to  any  man :  but  go 
thy  way,  show  thyself  to  the  priest, 
and  offer  for  thy  cleansing  those 
things*  which  Moses  commanded, 
for  a  testimony  b  unto  them. 

45  But  he  went  out,  and  began 
toc  publish  it  much,  and  to  blaze 
abroad  the  matter,  insomuch  that 
Jesus  could  no  more  openly  enter 
into  the  city,  but  was  without  in 

a  Le.  14.2-32.      &  Ro.  15.4.      1  Cor.  10.11. 
c  Ps.  77.11,12.      Tit.  1.10. 


test  of  his  -willingness.  There  can  be 
not  a  moment's  doubt.  All  his  plans 
and  purchase  are  for  this  end.  "He 
is  able — he  is  willing — doubt  no 
more."  He  that  can  heal  by  his  mere 
sovereign  word,  must  be  God. 

44,  45.  See  thou  say  nothing,  &c. 
Christ  would  not  yet  be  proclaimed  as 
the  wonder-worker,  even  by  the  heal- 
ed, lest  it  might  embarrass  his  course 
by  the  popular  agitatioc,  nnd  cause  a 
dread  of  his  claims  on  the  part  j)f  the 
state.  ^  Show  thyself,  &c.  This  was 
the  ceremonial  law,  and  Christ  would 
have  the  man  strictlj-  observe  it,  for  it 
was  not  yet  repealed,  and  he  had  not 
come  to  destroy,  but  to  fulfil  it  in  him- 
self. ^  For  a  testimony.  Levit.  14 :  4,  10. 
That  is  to  the  priest  and  people — as  a 
testimon^fcto  the  former  that  Christ  the 
leper  healer  had  come,  and  to  the  lat- 
ter that  the  cure  was  real;  which  the 
priest  was  required  to  certify  upon  his 
examination.  See  notes  on  Matt.  8 :  4. 
45.  Where  men  ought  to  publish  Christ, 
alas!  how  silent  are  they.  Here,  when 
the  great  Saviour  commanded  silence, 
this  man  will  publish  the  cure !  Thus 
our  Lord's  work  was  hindered.  How 
many  from  ill-timed  zeal  prevent  much 
good, 

CHAPTER  II. 

\  34.  The  Healing  of  a  Paralytic. 

Capernaum. 


desert  places:  andd  they  came  to 
him  from  every  quarter. 
CHAPTER  II. 
^[  4  ND  again  he  en- 
_£Jl_  tered  into  Caper- 
naum after  some  days;  and  it  was 
noised  that  he  was  in  the  house- 
2  And    straightway   many  were 
gathered  together,  insomuch  that 
there  was  no  room  to  receive  them, 
no,  not  so  much  as  about  the  door : 
and  he  preached e  the  word  unto 
them. 

d  ch.2.13.    «  Ps.  40.9. 


Matt. 


Mark. 

.  1-12. 


Luke.         |     John. 

17-26. 


1.  Inic  Capernaum.    He  had  been  in 


the  desert  places  in  Galilee.  ^  In 
the  house.  We  may  suppose  that 
this  was  the  house  in  which  he  had 
dwelt,  as  Capernaum  was  "his  own 
city."  See  Matt.  9:1.  The  original 
expresses  the  idea  that  he  had  gone 
within  doors. 

2.  No  room  to  receive  them.  The  idea 
of  a  great  crowd  is  given  us  in  Luke's 
narrative,  but  in  a  different  connexion . 
Luke  brings  it  in  more  incidentally, 
while  stating  the  singular  manner  in 
which  the  paralytic  was  brought  into 
the  presence  of  Christ.  "When  they 
could  not  find  by  what  way  they  might 
bring  him  in,  because  of  the  multitude, 
they  went  upon  the  house  top  and  let 
him  down  through  the  tiling,"  &c.  See 
Luke  5:  19.  This  proves  the  indepen- 
dence of  the  narratives.  It  shows  the 
beautiful  harmony  of  the  narratives, 
yet  so  incidentally  as  to  confirm  the 
truth  of  the  Evangelists.  How  beau- 
tifully it  is  here  stated,  also,  that 
Christ  preached  the  icord  unto  the  crowd. 
He  lost  no  opportunity  of  discoursing 
from  the  Scripture  to  such  a  congrega- 
tion, for  "he  went  about  doing  good," 
and  that,  too,  rather  for  the  soul  than 
for  the  body — and  often  for  the  soul 
through  the  body.  ^  About  the  door. 
The  great  press  or  throng  of  peo- 
ple is  thus  indicated.  The  door- 
way, leading  into  the  court  or  lead- 
ing up  to  the  gallery,  was  filled  with 
people,  so  that  they  could  not  get 
to  him  with  the  couch.  Sef  Matt.  9 :  2 


1.  D.  81] 


CHAP.  II. 


23 


3  Anda  thej  come  unto  him, 
bringing  one  sick  of  the  palsy, 
which  was  borne  of  four. 

4  And  wThen  they  could  not  come 
nigh  unto  him  for  the  press,  they 
uncovered  the  roof  where  he  was  : 
and  when  they  had  broken  it  up, 
they  let  down  the  bed  wherein  the 
sick  of  the  palsy  lay. 

5  When  Jesus  saw  their  faith, b 
he  saith  unto  the  sick  of  the  palsy, 
Son,  thy  sins  be  forgiven  thee. 

6  But  there  were  certain  of  the 
scribes  sitting  there,  and  reason- 
ing in  their  hearts, 

7  Why  doth  this  man  thus  speak 
blasphemies?  Who  can  forgive 
sins  c  but  God  only  ? 

,8  And  immediately,  when  Jesus 
perceived  in  his  spirit  that  they  so 
reasoned  within  themselves,  he  said 
unto  them,  Why  reason  ye  these 
things  in  your  hearts? 

Ep.  2.8. 

See  the  figure  of  an  eastern  dwelling, 
Notes  on  Matthew,  ch.  9. 

3.  Borne  of  four.  That  is,  the  bed 
was  carried  by  four  men. 

4.  Broken  it  up.  This  term  intimates 
some  labor  in  making  an  opening. 

5.  Their  faith.  This  was  shown  by 
their  perseverance.  So  the  Christian 
perseveres  only  by  faith  in  Christ,  and 
his  perseverance  shows  at  once  the 
power  of  his  faith  and  its  peculiar  ex- 
cellency, and  the  strength  of  the  Sav- 
iour whom  he  trusts.  "  Their  faith ," 
includes,  perhaps,  that  of  the  paralytic. 
ft  Son.  This  was  an  expression  of  ten- 
derness indicating  the  favor  with  which 
bis  case  was  received.  Luke  has  it, 
"Man."  Doubtless  our  Lord  address- 
ed him  with  tender  words,  and  may 
have  used  both  these  terms. 

6.  Scribes.  These  were  Jewish  law- 
yers, full  of  cavils  and  quibbles,  tak- 
ing narrow  views  of  the  Old  Testament 
Scriptures,  which  they  professed  to  be 
jealous  of  and  to  be  perfectly  acquaint- 


9  Whether  is  it  easier  to  say  to 
the  sick  of  the  palsy,  Thy  sins  be 
forgiven  thee ;  or  to  say,  Arise,  and 
take  up  thy  bed,  and  walk? 

10  But  that  ye  may  know  that 
the  Son  of  man  hath  power d  on 
earth  to  forgive  sins,  (he  saith  to 
the  sick  of  the  palsy,) 

11  I  say  unto  thee,  Arise,  and 
take  up  thy  bed,  and  go  thy  way 
into  thine  house. 

12  And  immediately  he  arose, 
took  up  the  bed,  and  went  forth  be- 
fore them  all ;  insomuch  that  they 
were  all  amazed,  and  glorified  God, 
saying,  We*  never  saw  it  on  this 
fashion. 

Tf  13  And  he  went 
forth  again  by  the  sea-side;  and 
all  the  multitude  resorted  unto 
him,  and  he  taught  them. 

14  And  f  as  he  passed  by,  he  saw 
Levi  the  son  of  Alpheus  sitting 

d  Acts 5.31.     e  Jno.  7.31.  9.32.     /Matt.  9.9.     Lu.  5.2T. 


ed  with.  They  took  offence  at  Christ's 
words,  because  he  seemed  to  assume 
the  prerogative  of  the  God  of  the  Jews 
— the  Jehovah  of  the  Old  Testament. 
Yet  they  did  not  speak  out,  but  only 
harbored  these  objections  in  their 
hearts. 

7.  Blasphemies.  See  Matt.  9  :  3, 
notes. 

§ 35.  The  Caxl  of  Levi  ob  Matthew. 
Capernaum. 

Matt.      |        Mark.         |        Luke.  |     John. 

9.  9.  I  2.  13,  14. 1  5.  27,  28.  | 

13.  By  the  sea-side.  The  sea  of  Gal- 
ilee or  Tiberias.  See  Map,  Matthew. 
Capernaum  lay  on  the  border  of  this 
lake  or  sea. 

14.  Levi.  This  publican  was  the 
same  person  doubtless  as  Matthew. 
Luke  also  calls  him  Levi,  which  waa 
probably  his  common  name.  But  as 
was  the  custom  when  a  Jew  became  a 
Roman  citizen,  a  Roman  name  waa 
taken.     See  Preface  to  Notes  on  Mat. 


24 


MARK. 


[A.  D.  81, 


■at  the  receipt  of  custom,  and  said 
unta  him,  Follow  me.  And  he 
arose  and  followed  him. 

T 15  Andb  it  came 
to  pass,  that,  as  Jesus  sat  at  meat 
in  his  house,  many  publicans  c  and 
sinners  sat  also  together  with  Je- 
sus and  his  disciples:  for  there 
were  many,  and  they  followed 
him. 

16  And  when  the  scribes  and 
Pharisees  saw  him  eat  with  publi- 
cans and  sinners,  they  said  unto  his 
disciples,  How  is  it  that  he  eateth 
and  drinketh  with  publicans  and 
sinners  ? 

17  When  Jesus  heard  it,  he  saith 
unto  them,  Theyd  that  are  whole 
have  no  need  of  the  physician,  but 
they  that  are  sick :  I  came  not  to 
call  the  righteous,  but  sinners?  to 
repentance. 

18  And  the  disciples  of  John  and 
,>f  the  Pharisees  used  to  fast :  and 
they  come  and  say  unto  him,  Why 
do  the  disciples  of  John  and  of  the 
Pharisees  fast,  but  thy  disciples 
fast  not  ? 

a  or,  at  the  place  where  the  custom  was  received. 
b  Matt.  9.10.&C.     c  Lu.  15.1-6.     d  Matt.  9.12,13.     Lu.  5. 
31,32.      e  Isa.  18.55.7.     Matt.  18.11.    Lu.  19.10.     1  Cor. 
6.9-11.     1  Tim.  1.15. 

thew.  It  is  to  be  observed  that  Mat- 
thew gives  himself  a  name  different 
froin  the  other  two  Evangelists,  taking 
his  new  Roman  name,  and  that  this  is 
the  name  in  all  the  lists  of  the  Apos- 
tles. Therefore  he  may  have  had  a 
religious  reason  for  giving  his  new 
name.  ^Receipt  of  custom.  See  margin 
and  notes  on  Matt.  9 :  9.  This  was  a  toil- 
booth,  or  custom  house,  for  collecting 
tolls  or  taxes.  He  served  as  an  officer 
under  the  Romans,  to  whom  the  Jews 
«vcre  subject. 

§  58.  Levi's  (or  Matthew's)  Feast. 
Capernaum. 

Matt.        I       Mark.         I      Luke.  «oha. 

9   10-17.12.  15-22.  J 5.  29-39.  | 


19  And  Jesus  said  unto  them, 
Can  the  children  of  the  bride-cham- 
ber fast,  while  the  bridegroom  f  is 
with  them  ?  As  long  as  they  Lave 
the  bridegroom  with  them,  they 
cannot  fast. 

20  But  the  days  will  come  when 
the  bridegroom  shall  be  taken  away 
from  them,  and  then*  shall  they 
fast  in  those  days. 

21  No  man  also  seweth  a  piece  of 
hnew  cloth  on  an  old  garment: 
else  the  new  piece  that  filled  it  up 
taketh  away  from  the  old,  and  the 
rent  is  made  worse. 

22  And  no  man  putteth  new  wine 
into  old  bottles  j  else  the  new  wine 
doth  burst  the  bottles,  and  the  wine 
is  spilled,  and  the  bottles  will  be 
marred :  *  but  new  wine  must  be 
put  into  new  bottles. 

If  23  And k  it  came  to 
pass,  that  he  went  through  the 
corn-fields  on  the  sabbath  day; 
and  his  disciples  began,  as  they 
went,  to  pluck1  the  ears  of  corn. 
24  And  the  Pharisees  said  unto 
him,  Behold,  why  do  they  on  the 

/  Matt.  25.1.     g  Acts  13.2.      ft  or,  raw,  or,  untvrougH. 
i  Job  32.19.  Ps.  119.S0,b3.     A;  Matt.  12.1, &e.  Lu.  6.i,&c. 


15.  In  his  house.  That  is,  the  house 
of  Matthew,  or  Levi,  as  we  learn  from 
the  other  Evangelists.  Christ  had  been 
invited  to  a  social  entertainment,  main- 
ly to  introduce  him  to  the  friends  of 
Levi,  and  to  make  an  occasion  for  pub- 
licly professing  Christ.  See  Matt.  9: 
10,  notes. 

16.  Having  observed  that  he  ate.  This 
question  was  started  after  the  feast. 
They  were  not  present,  as  it  was  in  the 
house  of  a  publican ;  but  they  observ- 
ed that  he  wtmt  for  this  purpose. 

Mark  usually  pursues  the  chronolo- 
gical order  cf  the  events.  But  here  is 
a  variation,  \  58  being  brought  in  at 
this  point,  though  the  fevst  occurred 
some  months  after  the  call. 


A.  D.  31.] 


CHAP.  U 


25 


Babbath   day    that  which    is  not 
lawful? 

25  And  he  said  unto  tnem,  Have 
ye  never  read  what  David  did,a 
when  he  had  need,  and  was  an  hun- 
gered, he,  and  they  that  were  with 
him? 

26  How  he  went  into  the  house 


PART  IV. 

Our  Lord's  second  Passover,  and 

the  events  until  the  third. 

Time,  one  year. 

$  37.  The  Disciples  pluck  Ears  of 

Corn  on  the  Sabbath  Day. 

On  the  way  to  Galilee  ? 

Matt.        I       Mark.  I     Luke.       I      John. 

12.  1-8J2.  23-28. 1  6.  1-5.1 
23.  Ears   of   corn.     This    does   not 

s  eao  what  we  call  corn,  but  wheat  or 
\arley.  It  was  ripe  at  that  time.  They 
rubbed  it  in  their  hands  and  ate.  On 
this  paragraph,  see  Matt.  12:1-8, 
notes.  This  is  a  customary  way  of 
appeasing  hunger  in  Palestine  at  this 
day. 

26.  In  the  days  of  Abiathar,  the  high 
priest.  Though  Abimelech,  the  father 
of  Abiathar,  was  the  acting  high  priest 
when  this  was  done,  (1  Sam.  21 :  1,)  yet 
Abiathar  was  the  more  noted  person- 
age, and  his  name  more  associated 
with  that  of  David.  He  was  the  chief 
priest  at  this  time,  and  probably  super- 
intended the  tabernacle  and  its  stated 
affairs.  The  language  in  the  original 
phrase  is  very  scanty,  and  leaves  much 
to  be  understood.  It  does  not  mean 
in  the  time  of  Abiathar's  priesthood; 
but,  in  the  time  of  Abiathar  who  is 
known  in  history  as  the  high  priest — 
in  David's  time.  There  is  great  con- 
fusion in  the  names  about  this  part  of 
the  Old  Testament  history.  The  same 
person  is  called  by  different  names. 

27.  The  Sabbat  h,  &c.  See  Matthew's 
narrative,  which  is  more  full,  ch.  12: 
6-8,  and  notes.  The  Sabbath  is  a  di- 
vine ordinance,  made  for  man — for  his 
highest  welfare ;  not  for  mere  slavish 
observances,  but  for  saving  benefits. 


of  Grod  in  .he  days  of  Abiatnar  the 
high  priest,  and  did  eat  the  shew- 
bread,b  which  is  not  lawful  to  eat 
but  for  the  priest,  and  gave  also 
to  them  which  were  with  him? 

27  And  he  said  unto  them,  The 
sabbath  was  made  for  man,e  and 
not d  man  for  the  sabbath : 

l  Ex.  29.32,33.      Le.  24.9.     c  He.  9.14.     Isa.  58.13. 
Eze.  20.12,20.    d  Col.  2.16. 

It  allows,  therefore,  works  of  necessity 
and  mercy. 

That  the  Sabbath  was  made  for  man, 
is  plain  from  the  facts  in  all  the  world. 
Wherever  it  is  kept  holy  according  to 
the  commandment  of  God,  it  blesses 
society,  with  the  knowledge  of  God's 
truth — with  peace  and  order  and  hap- 
piness— and  promotes  man's  highest 
temporal  welfare.  This  can  be  abun- 
dantly shown  in  all  the  world's  history. 
And  this  divine  institution  can  always 
be  vindicated  and  pleaded  for,  on  this 
ground  of  utility  and  expediency.  It 
is  found  that  even  the  beast  is  more 
serviceable  to  man,  for  the  rest  that 
this  day  affords.  Those  who  have 
tried  to  gain  more  by  working  on  this 
day,  have  generally  lost  more  than 
they  have  gained.  And  a  people  with- 
out the  Sabbath  must  soon  come  to  be 
heathens.  But  this  institution  does 
not  rest  its  claim  upon  its  utility  and 
advantage  to  mankind.  It  is  indeed 
"for  man" — but  it  "  was  made."  It  is 
God's  institution.  And  one  of  the  ten 
commandments,  with  reasons  annexed, 
enjoins  its  observance,  on  principles 
connected  with  God's  cieative  work. 
He  that  opposes  or  violates  the  Sab- 
bath, opposes  and  violates  the  whole 
constitution  and  order  of  nature.  Wo 
to  those  who  desecrate  the  Sabbath  to 
worldly  business  or  to  mere  amuse- 
ment! This  makes  it  no  SabbatK,  and 
so  los^-s  all  its  benefits  for  man. 
fl  Not  man.  See  Gen.  1 :  11.  It  would 
be  inverting  the  true  order  of  things, 
and  perverting  the  proper  intent  and 
meaning  of  this  divine  institution,  tc 
Bay  that  man  was  made  for  it.  We  un- 
derstand its  use,  only  when  we  see  it, 
coming  with  all  temporal  and  spiritual 


26 


MARK. 


28  Therefore*  the  Son  of  man  is 
Lord  also  of  the  sabbath. 
CHAPTER  III. 

If  A  ND«>  he  entered 

_£X  again  into  the 

synagogue;  and  there  was  a  man 

there  which  had  a  withered  hand. 

2  And  they  watched  c  him  whe- 
ther he  would  heal  him  on  the 
Babbath-day;  that  they  might  ac- 
cuse him. 

3  And  he  saith  unto  the  man 
which  had  the  withered  hand,1 
Stand  forth. 

4  And  he  saith  unto  them,  Is  it 
awful  to  do  good  on  the  sabbath- 

a  Jno.  9.14.    Ep.  1.22.    Re.  1.10.     5  Matt.  12.9,&c. 
Lu.  6.6,&c.     c  Lu.  14.1.     1  or,  Arise,  in  the  midst. 

•lessings  to  man, — bringing  rest — 
speaking  peace  by  Jesus  Christ — and 
giving  an  earnest  of  Heaven.  And  so 
only  can  we  settle  a  thousand  questions 
about  its  observance.  The  law  of  the 
Sabbath  is  always  to  be  construed  in 
this  light,  as  providing  for  man's  high- 
est welfare. 

28  Therefore.  For  this  reason.  Christ, 
the  second  Adam,  is  Lord  of  the  Sab- 
bath, as  he  is  the  author  of  salvation. 

CHAPTER  IIL 

§38.  The  Healing  of  the  Withered 

Hand  on  the  Sabbath. — Galilee. 

Matt.  I      Mark.       I       Luke.        I      John. 

12.  9-14. 1  3.  1-6.  |  6.  6-11.  | 

On  this  paragraph,  see  Matt.  12: 
9-14,  notes. 

2.  They  icatched  him.  That  is,  insid- 
iously. The  Scribes  and  Pharisees  did 
this,  as  we  learn  from  Luke  6 :  7. 

5.  Grieved.  The  term  implies  that  it 
was  more  grief  than  wrath.  ^Hard- 
ness of  their  hearts.  Mark  is  most  full 
on  this  point.  They  watched  him, 
and  charged  him,  most  maliciously, 
even  when  he  would  go  about  doing 
good  among  them.  And  this  hardness 
of  heart,  we  see,  was  the  very  root  of 
their  evil  conduct.  Who  could  think 
it  excusable  ?  How  can  any  one's  deep- 
geated  depravity  excuse  his  wicked 
conduct?  Will  the  dishonest  principles 


[A.B.J2; 

day,  or  to  do  e^  il  ?  to  save  life,4  oi 
to  kill  ?  But  they  held  their  peace. 

5  And  when  he  had  looked  round 
about  on  them  with  anger,  being 
grieved  for  the  hardness2  of  then 
hearts,  he  saith  unto  the  man, 
Stretch  forth  thine  hand.  And  he 
stretched  it  out :  and  his  hand  was 
restored  whole  as  the  other. 

6  And  the  Pharisees  went  forth, 
and  straightway  took  counsel  with 
the*  Herodians  against  him,  how 
they  might  destroy  him. 

If  7  But  Jesus  with- 
drew himself  with  his  disciples  tc 
the  sea:  and  a  great f  multitude 

d  Hos.  6.6.     2  or,  blindness,    e  Matt.  22.16. 
/Lu.  6.17. 


of  the  thief  excuse  his  robbery  ?  Will 
the  stony  heart  of  the  murderer  excuse 
his  shedding  blood  ?  ^  Restored — 
whole  as  the  other.  This  is  the  sense 
of  the  verb,  without  the  additional 
clause — "restored  to  its  former  condi- 
tion." The  hand  thus  virtually  dead, 
must  have  been  virtually  new-created, 
before  it  could  be  so  restored.  It  was 
cured  in  the  act  of  obedience  to  the 
divine  command.  How  beautiful  and 
expressive  an  illustration  of  Christ'a 
new  creating  power  in  the  soul. 

6.  This  is  the  first  mention  of  tho 
Pharisees  taking  counsel  to  put  him  to 
death.  ^  The  Herodians.  These  were; 
politically  the  severest  opponents  of  the 
Pharisees,  for  they  favored  the  claims 
of  Herod  Antipas  of  Galilee,  and  the 
Pharisees  were  bitterly  averse  to  the 
Roman  authority.  This  shows  that, 
like  Herod  and  Pilate,  the  worst  ene- 
mies could  make  common  cause  against 
Christ.  The  enmity  against  him  swal- 
lowed up  all  other  enmities.  "The 
carnal  mind  is  enmity  against  God." 

$39.  Jesus  Arrives  at  the  Sea  ot 
Tiberias,  and  is  Followed  Br 
Multitudes. 

Matt.  '      Mark.         I      Luke.       |     John. 

12.  15-21.    3.  7-12. 1 

7.  From  Galilee  Mark  is  very  par- 
ticular in  telling  us  jom  what  various 


A.  D  31  J 


CHAP.  ill. 


27 


from  Galilee  followed  him,  and 
from  Judea, 

3  And  from  Jerusalem,  and  from 
Iduinea,  and/rora  beyond  Jordan ; 
and  they  ab»ut  Tyre  and  Sidon, 
a  great  multitude,  when  they  had 
heard  what  great  things  he  did, 
came  unto  him. 

9  And  he  spake  to  his  disciples, 
that  a  small  ship  should  wait  on 
him  because  of  the  multitude,  lest 
they  should  throng  him. 

10  For  he  had  healed  many;* 
insomuch  that  they  pressed  upon 
bim  for  to  touch  him,  as  many  as 
had  plagues. 

11  Andb  unclean  spirits,  when 
they  saw  him,  fell  down  before 
him,  and  cried,  saying,  Thou  art 
the  Son  of  God. 

a  Matt.  12.15.  14.14.     1  or,  rushed,     h  eh.  1.24. 
Matt.  14.33.    Lu.  4.41.    Ja.  2.19. 

quarters  this  multitude  came,  and  on 
what  account  they  resorted  to  him. 
To  this  great  and  promiscuous  throng 
our  Lord  took  opportunity  to  declare 
himself  in  his  true  character,  and  to 
correct  their  false  views  of  him.  See 
Matt.  12:  17,  and  map. 

10.  Plagues.  This  word  means  more 
literally  scourges,  and  here  refers  to  the 
various  maladies  under  which  they 
Buffered. 

11.  Unclean  spirits.  Though  the  per- 
Bons  who  had  evil  spirits  fell  down,  yet 
their  action,  here,  is  attributed  to  the 
spirits  themselves,  for  it  was  by  their 
agency.  This  agrees  with  many  pas- 
Bages  in  showing  that  these  evil  spirits 
were  re^l  and  personal.  They  spake — 
they  came  out  of  men  and  entered  into 
them.  So,  here,  they  cried  out,  and  v. 
12,  Christ  strictly  charged  them  (the 
tpirits)  that  they  should  not  make  him 
known, — for  the  time  of  his  open  man 
ifestation  as  the  Messiah  had  not  yet 
come.  "This  was  not  the  time,  nor 
Were. these  the  heralds."  Bengel.  It 
was  a  malicious  effort  to  confuse  his 
\-lans.  by  giving  a  testimony  from  Sa- 


12  And  he  straitly  charge**  ihb2| 
that  they  should  not  make  him 
known.0 

If  13  And  <»  he  go 
eth  up  into  a  mountain,  and  call- 
eth  unto  him  whom  hee  would; 
and  they  came  unto  him. 

14  And  he  ordained  twelve,  that 
they  should  be  with  him,  and 
that  he  might  send  them  forth  to 
preach, 

15  And  to  have  power  to  heal 
sicknesses,  and  to  cast  out  devils: 

16  And  Simon f  he  surnamed 
Peter; 

17  And  James  the  son  of  Zebe- 
dee,  and  John  the  brother  of  James; 
and  he  surnamed  them  Boanerges, 
which  is,  The  sons  of  thunder  ;S 

18  And  Andrew,  and  Philip,  and 

cch.  1.25,34.     d  Matt.  10.1.     «Jno.  15.16.    /  Jno.  1.42. 
j/Isa.58.1.      Je.  23.2a. 


tan's  hosts.  And  hence  in  v.  22,  we 
see  the  charge  of  league  with  devils  is 
brought  against  Christ.     See  Stier. 

\  40.  Jesus  Withdraws  to  the  Moun- 
tain, and  Chooses  the  Twelve. 
Multitudes  follow  him. — Near  Caper' 
naum. 

Matt.        I        Mark.        I        Luke.        J     John. 

10.  2-4. 1  3.  13-19.|6.  12-19.1 

14.  He  ordained.  That  is  appointed, 
and  solemnly  and  authoritatively  set 
apart  these  twelve  disciples  (and  after- 
wards sent  them  forth,  ch.  6:  6-13,)  aa 
Apostles,  and  they  have  no  successors, 
as  such.  There  is  no  hint  given  hero 
of  any  preeminence  among  the  twelve. 

17.  Boanerges.  Mark  alone  mentions 
that  the  sons  of  Zebedee  were  so  called 
by  the  Master.  This  name  means, 
"sons  of  thunder."  "Son  of,"  is  a 
Hebrew  mode  of  expressing  a  charac- 
ter or  attribute  of  a  person.  This 
name  is  held  by  some  to  have  been 
given  them  as  a  term  of  reproach,  re- 
buking their  rashness,  &c.  "Son  of 
perdition,"  &c.  But  this  is  a  name  o! 
honor,  and  significant  of  a  divine  mis- 


28 


MARK. 


[A.  D.  31 


Bartholomew,  and  Matthew,  ind 
Thomas,  and  James  the  son  of  Al- 
pheus,  and  Thaddeus,  and  Simon 
the  Canaanite, 

19  And  Judas  Iscariot,  which 
also  betrayed  him :  and  they  went 
into1  an  house. 

f  20  And  the  mul- 
titude cometh  together  again,  so 
■that  they  could  not  so  much  as 
eat  bread. 


or,  home,    a  ch.  6.31. 


eion  as  fully  as  the  name  Peter,  with 
■which  it  is  closely  connected.  It  doubt- 
less indicates  some  qualities  either  al- 
ready possessed  by  them,  or  to  be  given 
to  each  of  them  for  his  work.  Heng- 
stenberg  thinks  that  "in  this  passage 
we  have  a  key  to  the  frequent  mention 
of  thunder  in  the  Revelation — as  Ben- 
gel  remarks,  '  a  son  of  thunder  is  a  fit 
person  for  hearing  voices  of  thunder;' 
and  that,  in  the  application  of  this 
name  the  Lord  described  the  Apoca- 
lypse long  before  it  was  written, — so 
that  it  may  be  said  to  be  deprived  of 
its  signification  when  that  book  is  as- 
cribed to  another  than  John."  He 
thinks  also  that  the  name  implies  their 
vivid  sense  of  the  judicial  righteous- 
ness of  God,  in  respect  to  those  sinners 
against  whom  it  is  directed.  This 
strong  feeling  in  James,  which  the 
world  would  call  roughness,  was  proba- 
bly the  cause  of  his  early  martyrdom. 
He  was  slain  by  Herod.  Acts  12  :  2. 
John  and  James,  we  see,  (Luke  9:  51,) 
would  have  had  fire  called  down  from 
heaven  on  those  who  would  not  receive 
Jesus;  acting  in  the  spirit  of  Elias  and 
of  the  law.  See  Hengstenberg  on  the 
Revelation,  ch.  10 :  3.  We  observe, 
that  though  John  was  the  loving  and 
beloved  disciple,  he  is  most  terrific  in 
reproof,  and  uses  the  hardest  names, 
against  sin  and  sinners,  as  "liar,"  "an- 
tichrist," "deceivei,"  " children  of  the 
devil."  See  1  John.  He  was  an  Apos- 
tle, Evangelist,  and  Prophet,  (Apoca- 
lypse). Fr.  Trench  notes  that  the 
term  for  "thunder,"  here,  is  kindred  to 
4hat  in  Eaggai,  "I  will  shake  ail  na- 


21  And  when  his2  friends  heard 
of  it,  they  went  out  to  lay  hold  on 
him :  for  they  said,  He '»  is  beside 
himself. 

22  And  the  scribes  which  came 
down  from  Jerusalem,  said,  Hec 
hath  Beelzebub,  and  by  the  prince 
of  the  devils  easteth  he  out  devils. 

23  And  he  called  them  w.ito  him, 
and  said  unto  them  in  parables, 
How  can  Satan  cast  out  Satan? 

2  or,  kinsmen,      b  Hos.  9.7.     Jno.  10.20.      c  Matt.  9.34. 
10. 1:5.  12.24.     Lu.  11.15.    Jno.  7./0.  8.48,52. 

tions," — alluding  to  the  kingdom  of 
Christ  in  its  overturnings.  And  this, 
then,  would  mean  that  they  should  be 
eminent  instruments  in  accomplishing 
this  change,  and  should,  like  thunder 
or  an  earthquake,  bear  down  all  oppo- 
sition by  their  inspired  preaching  and 
miraculous  powers.  (Life  and  Charac- 
ter of  John,  p.  22,  note.)   See  Acts. 

It  may  be  that  certain  celebrated 
prophecies  were  now  specially  fulfilled 
— even  those  of  Moses  and  Jacob — that 
Zebulon  and  Isaachar  (Galilean)  should 
call  the  people  to  offer  sacrifices  of 
righteousness,  (Deut.  23:  18,  19,)  and 
that  Naphtali  should  "give  goodly 
words."    Gen.  49:21. 


§48.    The  Healing 
The  Scribes  and 
pheme. — Galilee. 

of  a  Demoniac. 
Pharisees  Blas- 

Matt. 

12.  22-37. 

Mark. 

3.  19-30. 

Lufce 

11.14,15, 
17-23. 

John. 

20.  Eat  bread.  The  throng  was  so 
pressing,  that  they  could  not  get  op- 
portunity for  their  ordinary  meals. 
The  labors  of  Christ's  work,  as  we 
have  it  to  do,  will  often  interfere  with 
convenience  and  comfort  of  the  flesh. 

21.  His  friends.  His  kinsmen,  and 
not,  of  course,  the  twelve  whom  he  had 
just  set  apart.  They  set  out  to  lay 
hold  of  him  forcibly,  and  take  him 
away  from  such  fatiguing  and  pelf-de- 
nying work.  He  was  losing  his  mealfl 
and  his  rest.  They  thorght  of  it  only 
as  fanatical  and  crazy.  They  looked  up- 
on his  work  with  no  proper  views,  "for 
neither  did    his  brethren   believe  eu 


A.  D.  81  ] 


CHAP.  III. 


23 


21  And  if  a  kingdom  be  divided 

against  itself,  that  kingdom  can- 
es /  o 

not  stand. 

25  And  if  a  house  be  divided 
against  itself,  that  house  cannot 
stand. 

26  And  if  Satan  rise  up  against 
himself,  and  be  divided,  he  cannot 
stand,  but  hath  an  end. 

27  Xoa  man  can  enter  into  a 
strong  man's  house,  and  spoil  his 
goods,  except  he  will  first  bind  the 
strong  man  j  and  then  he  will  spoil 
his  house. 

olsa.  49  24,26.    61.1.     Matt.  12.29. 


him."  John  7  :  5.  Temptations  and 
opposition  even  of  relatives  and  friends 
will  often  meet  the  faithful  minister. 
Every  devoted  Christian  may  some- 
times be  so  situated.  What  a  reflec- 
tion for  such,  is  this — that  Christ  had 
kinsmen  that  sought  to  tear  him  from 
his  work  and  labor  of  love  by  violent 
hands,  and  reproached  him  with  being 
beside  himself,  or  having  lost  his  reason. 

22.  The  Scribes,  &c.  Mark  alone 
mentions  that  these  had  come  down  from 
Jerusalem.  They  were  leading  Scribes, 
who  acted  as  jealous  and  angry  spies. 
The  devils'  testimony,  in  v.  11,  was 
thus  to  confuse  his  plans.  The  Pha- 
risees joined  in  this,  says  Matthew. 
See  Notes. 

It  is  remarkable,  that  on  a  Silver 
Coin  of  Aradus  (the  Arvad  of  Scrip- 
ture) we  find  the  accompanyiag  figure, 
which  probably  has  a  reference  to  this 
idol. 


23.  Called  them  unto  him.  In  the 
house,  or  large  court  of  the  house,  at 
the  East. 

27.   The  ttrong  man.   By  thi?  is  meant 


28  Yerily  I  say  unto  you,  All1 
sins  shall  be  forgiven  unto  the  sons 
of  men,  and  blasphemies  wherewith 
soever  they  shall  blaspheme : 

29  But  he  that  shall  blaspheme 
against  the  Holy  Ghost*  hath 
never  forgiveness,  but  is  in  danger 
of  eternal  damnation : 

30  Because  they  said,  He  hath  an 
unclean  spirit. 

f  31  There*  came 
then  his  brethren  and  his  mother, 
and,  standing  without,  sent  unto 
him,  calling  him. 

He.  10.29.     d  Matt.  12.46-48. 


6  Matt.  12.31.  Lu.  1! 


3* 


Satan  or  Beelzebub.  He  would  prove 
that  Christ  could  not  cast  out  devils, 
unless  he  was  greater  than  the  Prince 
of  Devils.  He  must  be  some  one  else 
than  he,  and  some  one  stronger  than 
he. 

29.  Blaspheme  against  the  Holy  Ghost. 
See  notes  on  Matt.  12 :  31.  fl  Is  in  dan* 
ger  of,  &c.  This  term  means,  that  he 
"is  exposed  to,"  or  "condemned  to," 
as  in  Matt.  26:66.  "He  is  guilty  of 
death."  So  also  in  1  Cor.  11:  27,  the 
same  word  is,  "shall  be  guilty  of  the 
body  and  blood  of  the  Lord."  And  in 
Mark  14 :  64,  "condemned  him  to  be 
guilty  of  death."  James  2  :  10.  Heb. 
2:15.  This  language  is  equivalent  to 
that  in  Matthew,  where  "neither  in 
this  world  nor  in  the  world  to  come," 
means  never,  never — "but  is  condemned 
to  eternal  damnation" 

30.  Their  charging  Christ  with  act- 
ing by  Satanic  influence,  instead  of  bv 
"the  Spirit  of  God,"  (see  Matt.  12 :  28) 
was  •uch  a  malicious  reviling  of  th€ 
Holy  Ghost  as  was  beyond  fc  rgiveness. 
It  confounded  the  source  of  all  holy 
influence  with  Satan,  the  source  of  .all 
evil. 

\  50.  The  True  Disciples  or  Chrisi 
His  Nearest  Relatives.—  Galilee. 

Matt.  I       Mark.         I      Luke.         |    John. 

12.  46-50.]  3.  31-35.' 8.  19-21.  | 

31.  Sent  vnto  i.im.  Why  they  sent 
unto  him,  is  incidentally  stated  bv 
Luke —  'thev  could  not  oonae  at  him 


so 


MiRK. 


[A.  D.  82 


32  And  the  multitude  sat  about 
him;  and  they  said  unto  him,  Be- 
hold, thy  mother  and  thy  brethren 
without  seek  for  thee. 

33  And  \e  answered  them,  say- 
ing, Who  is  my  mother,  or  my 
brethren  ? 

34  And  he  looked  round  about 
on  them  which  sat  about  him,  and 
said,  Behold  my  mother  and  my 
brethren ! 

35  For  whosoever  shall  don  the 
will  of  God,  the  same  is  my  brother, 
and  my  sister,  and  mother. 

a  Ja.  1.25.    Jno.  2.17.     6  Matt.  13.1.&C.    Lu.  8.4,&c. 


for  the  press,"  or  the  crowd,  which 
was  very  great. 

34.  My  brethren!  By  this  he  meant 
to  refer  to  his  disciples  there,  as  his 
true  kinsmen  and  brethren.  His  man- 
ner is  given  by  two  Evangelists.  "He 
looked  round  about  on  them,"  and 
"stretched  forth  his  hands  towards 
them."    Matt. 

35.  The  will  of  God.  That  is,  what 
'God  pleases,  or  claims  of  us.     To  do 

his  will,  is  to  strive  by  all  means  to 
serve  him,  and  to  live  daily  according 
to  the  spirit  of  the  Lord's  prayer, 
"Thy  will  be  done,"  &c.  He  has 
made  known  to  us  his  will  in  the  Scrip- 
tures. We  are  enabled  to  do  it,  only 
as  we  obtain  his  gracious  aid.  With- 
out the  Holy  Spirit  to  renew  and  con- 
strain us,  none  can  do  his  command- 
ments, because  all  are  utterly  depraved 
by  nature,  and  disinclined  to  his  ser- 
vice. Those  who  do  his  will  are  thus 
of  course  in  the  closest  relation  to  him. 
They  are  his  workmanship — united  to 
him  by  faith — they  cleave  to  him  in 
love — and  they  have  his  indwelling,  by 
the*  Spirit.  How  wonderful  this  con- 
descending grace !  His  true  disciples 
are  his  nearest  relatives !  The  poorest 
beggar,  iike  Lazarus,  may  be  his  bro- 
ther— may  be  near  to  him  as  a  mother! 
Nay,  instead  of  Mary,  his  mother  in 
the  flesh,  being  worshipped  as  having 
Buch  controlling  influence  with  Christ 
iu  Heaven,  (which  is  thv  mockery  of 


CHAPTER  IV. 

|  A  ND»»  he  begai 

J\_  again  to  teacb 
by  the  sea-side  :  and  there  waa 
gathered  unto  him  a  great  multi- 
tude, so  that  he  entered  into  a 
ship,  and  sat  in  the  sea;  and  the 
whole  multitude  was  by  the  sea  on 
the  land. 

2  And  he  taught  them  many 
things  by  parables,0  and  said  unto 
them  in  his  doctrine, 

3  Hearken  A  Behold,  there  went 
out  a  sower  to  sow : . 

c  Ps.  78.2.  ver.  34.      d  ver.  9.23.  ch.  1.16. 

the  Romish  church,)  any  poor  faithful 
disciple  stands  in  the  mother's  place — 
can  attain  to  the  honor  of  being  his 
nearest  relative!  Instead  of  paying 
divine  honor  to  the  Virgin  Mary,  as 
the  Romanists  do,  let  each  strive  to 
stand  in  this  closest  relationship,  as 
his  brother,  sister,  mother!  Christ 
came  in  the  flesh  mainly  for  his  great 
spiritual  work,  and  his  spiritual  rela- 
tives are  those  who  are  nearest  to  hia 
heart,  here  and  hereafter.  Strange, 
that  in  the  face  of  such  plain  declara- 
tions, the  Romish  church  should  exalt 
his  mother  Mary  above  all  creatures, 
and  even  pray  to  her,  and  worship  her, 
as  above  our  Lord  himself ! 

CHAPTER  IV. 

$  54.  Parable  of  the  Sower. 

Lake  of  Galilee — near  Capernaum  f 

Matt.        |      Mark.       I     Luke.        I      Joha. 

13.  1-23. 1  4.  1-25.  |  8.  4-18.  | 

2.  Parables.  See  notes  on  Matt. 
13:  3. 

8.  Fruit  that  sprang  up.  Here  the 
seed  was  not  only  fruitful,  but  brought 
forth  other  seed  that  was  so.  Our 
Christian  deeds  may  spring  up  and 
bring  forth  after  us  forever. 

9.  Who  hath  ears,  &c.  See  notes  on 
Matt.  13:9. 

10.  Alone.    Mark  is  thus  particular. 

11.  The  mystery,  &c.  See  notes  on 
Matt.  13:  11.  |"  Them  that  are  without. 
Luke  has  it  "te  others,"  that  is.  tha 


A.  D.  81.] 


JHAP.  IV. 


81 


4  And  it  came  to  pass,  as  he  sow- 
?d,  some  fell  by  the  way-side,  and 
the  a  fowls  of  the  air  came  and  de- 
voured it  up. 

5  And  f  ome  fell  on  stonyb  ground, 
where  it  had  not  much  earth ;  and 
immediately  it  sprang  up,  because 
it  had  no  depth  of  earth : 

6  But  when  the  sun  was  up,  it 
was  scorched ;  and  c  because  it  had 
no  root,  k  withered  away. 

7  And  some  fell  among  thorns  ;d 
and  the  thorns  grew  up,  and  choked 
it,  and  it  yielded  no  fruit. 

8  And  other  fell  on  goode  ground, 
and  did  yield  fruit f  that  sprang  up 
and  increased,  and  brought  forth, 
some  thirty,  and  some  sixty,  and 
some  an  hundred. 

9  And  he  said  unto  them,  He  that 
hath  ears  to  hear,  let  him  hear. 

10  And  s  when  he  was  alone,  they 
that  were  about  him  with  the  twelve 
asked  of  him  the  parable. 

11  And  he  said  unto  them,  Unto 
hyou  it  is  given  to  know  the  mys- 
tery of  the  kingdom  of  God :  but 
unto  them  that  are  without,  *  all 
these  things  are  done  in  parables : 

12  Thatk  seeing  they  may  see, 
.and  not  perceive ;  and  hearing  they 
may  hear,  and  not  understand ;  lest 

oGe.  15,11.  5  Eze.  11.19.  36.26.  cPs.  1.4.  Ja.  1.11. 
dJer.  4.3.  eHe.6.T,8.  /Col.  1.6.  yMa*.  13.10, &c. 
ftEp.  1.9.  t  Col.  4.5.  lTh.4.12.  1  Tim.  3.7.  AIsa.6.9, 
10.    Jao.  12.40.    Acts  28.26,27.    Rom.  11.8. 


unrenewed,  that  are  not  of  the  genuine 
discipleship.  This  was  a  phrase  ap- 
plied by  the  Jews  to  the  heathen,  and 
by  the  Apostles  to  unbelievers.  1  Cor. 
5:12,  13.  Col.  4:5. 

12.  See  notes  on  Matt.  13:  13-15. 
fl  Lest  at  any  time,  &c.  This  expresses, 
not  the  object  of  the  divine  method,  but 
the  result  of  their  dull  understanding, 
and  of  the  judicial  blininess  to  which 
they  are  givei  over. 

13.  Know. ye  not,  &o.  That  is,  do  ye 
cot  understand  the  application  of  this 


at  any  time  they  should  be  con 
verted,  and  their  sins  should  be 
forgiven  them. 

13  And  he  said  unto  them,  Know 
ye  not  this  parable  ?  and  how  then 
will  ye  know  all  parables? 

14  The  sower '  soweth  the  wc  rd . 

15  And  these  are  they  by  tne 
way-side,  where  the  word  is  sown, 
but  when  they  have  heard,  Satan 
cometh  ra  immediately,  and  taketh 
away11  the  word  that  was  sown  in 
their  hearts. 

16  And  these  are  they  likewise 
which  are  sown  on  stony  ground; 
who,  when  they  have  heard  the 
word,  immediately  receive  it  with 
gladness; 

17  And  have  no  root0  in  them- 
selves, and  so  endure  butP  for  a 
time :  afterward,  when  affliction  or 
persecution  ariseth  for  the  word's 
sake,  immediately^  they  are  offend- 

18  And  these  are  they  which  are 
sown  among  thorns;  such  as  heal 
the  word, 

19  And  the1"  cares  of  this  world, 
and  the  deceitfulness  •  of  riches, 
and  the  *  lusts  of  other  things  en- 
tering in,  choke  the  word,  and  it 
becometh  unfruitful. » 

JIsa.32.20.  lPe.1.25.  mlPe.5.8.  Rev.  12.9.  n  He. 
2.1.  o  Job  19.28.  p  Job  26.10.  q  2  Tim.  1.15.  rLu. 
14.18-20.  1  Tim.6.9,17.  2  Tim.  4.10.  «Pr.33.5.  <Uno. 
2.16,17.    Mlsa.  5.2,4. 


parable?  Observe  the  tender  conde- 
scension of  our  Lord  to  the  weak  un- 
derstanding and  dull  perception  of  his 
disciples — stooping  to  inquire  if  they 
have  comprehended  his  teachings,  and 
following  after  them  to  enlighten  their 
minds  and  explain  himself. 

17.  Offended.  Takes  a  dislike — stum- 
bles and  turns  aside. 

19.  Other  things.  Some  things  always 
remain  unpossessed  and  longed  for  by 
the  worldling.  Only  to  the  Christian 
there  rentaineth  a  rest. 


32 


MARK. 


[A.  D.  «, 


20  And  these  are  they  which  are 
sown  on  good  ground ;  such  as  hear 
the  word,  and  receive  it,  and  bring 
forth  fruit,*  some  thirty-fold,  some 
sixty,  and  some  an  hundred. 

21  And  he  said  unto  them,  Is  a 
candle  brought  to  be  put  under  a  b 
bushel,  or  under  a  bed  ?  and  not 
to  be  set  on  a  candlestick? 

22  For«  there  is  nothing  hid, 
which  shall  not  be  manifested ;  nei- 
ther was  any  thing  kept  secret,  but 
that  it  should  come  abroad. 


a  Rom.  7.4.  Col.  1.10.  2  Pe.  1.8. 
•  Ec.  12.14.    Matt.  10.26.    Lu.  12.2. 


i  See  on  Matt.  5.15. 
1  Cor.  4.5. 


21,  22.  These  verses  occur  in  Mat- 
thew, but  in  different  connexions,  and 
they  are  such  as  would  naturally  be 
spoken  more  than  once.  See  Matt.  5 : 
15.  10:  26.  11:  15,  &c.  Here,  and  in 
Luke  18  :  16,  &c,  the  illustration  is 
brought  forward,  1st.  To  show  that  he 
teaches  in  parables,  not  to  conceal  but 
-•£  explain  to  them — and  that  he  is  ever 
most  ready  to  give  explanation  of  his 
doctrines  to  all  who  seek  it,  and  to  lead 
them  into  all  truth.  He  is  the  True 
Light,  &c.  And,  2ndly,  To  set  before 
them  their  duty  especially  in  the  min- 
isterial work — to  hold  forth  the  word  of 
life  as  Ught-bearers  in  the  world,  (see 
Phil.  2:  16,)  and  to  make  known  what 
they  hear  from  him.  See  Luke  8:  18. 
Btngel  makes  the  connexion  to  be  thus : 
the  earth  covers  the  seed  for  a  proper 
time,  but  ye  ought  at  once  to  put  forth 
the  word  which  ye  have  heard.  22. 
This  passage  refers  to  the  fuller  mani- 
festations which  they  were  yet  to  ex- 
pect as  regards  his  kingdom,  and  that 
the  mystery  of  grace  hid  from  ages 
was  intended  to  come  abroad,  and  to 
be  published  to  the  world.  1  Cor.  4 :  5. 
That,  therefore,  his  private  instructions 
to  them  were  for  most  public  use.  See 
Col.  2:3.  This  formula  here  employed 
is  found  also  in  other  connexions;  and 
•with  other  bearings,  (see  Matt.  10:  26,) 
and  is  just  such  as. would  naturally  be 
variously  used  and  applied  by  our 
Lord.     It  is  specially  sf  oken  against 


23  If  any  man  have  ear3  to  hear, 
let  him  hear. 

24  And  he  saith  unto  them,  Take 
heed  what d  ye  hear:  with e  what 
measure  ye  mete,  it  shall  be  mea- 
sured to  you;  and  unto  you  that 
hear  shall  mere  be  given. 

25  For  he  that  hath,  to  him  shall 
be  given :  and  he  that  hath  not, 
from  f  him  shall  be  taken  even  that 
which  he  hath. 

T  26  And  he  said, 
SoS  is  the  kingdom  of  God,  as 

dlPe.2.2.    e  Matt.  7.2.    /Lu.  8.18.    g  Matt.  13.24. 


hypocrisy — the  leaven  of  the  Pharisees. 

23.  If  any  man,  &c.  These  consid- 
erations just  urged  make  an  additional 
call  for  their  earnest  attention. 

24.  What  ye  hear.  Luke  has  it, 
"  how  ye  hear."  Both  are  important, 
and  parts  of  the  idea.  We  are  not  to 
hear  every  thing  from  every  quarter. 
We  should  not  run  after  novelties  and 
errors,  like  the  Athenians.  Acts  17 :  21. 
Satan  enters  in  at  ear-gate.  Bunyan. 
And  when  we  hear  the  truth,  we  pare  to 
ponder  it  also.  See  to  it  what  ye  hear 
— discriminate — and  give  attention  to 
the  hearing  of  God's  truth — treasure 
it  up,  and  employ  it  for  good  also  to 
others.  \  With  what  measure,  &c.  Ac- 
cording to  your  improvement  of  what 
you  receive,  shall  it  be  further  dispen- 
sed to  you ;  and  as  you  shall  be  dispo- 
sed to  deal  it  out  for  good  to  others,  so 
shall  you  profit  by  it  yourselves,  and 
get  increase  of  knowledge.  Diligence 
in  Christ's  service  is  a  sure  method  of 
gain  and  of  growth  in  grace.  This, 
therefore,  is  to  incite  and  encourage, 
as  well  as  to  warn  and  rebuke  us  in  our 
inquiries.  ^[  Unto  you  that  hear,  to  wit, 
attentively.  Or,  the  meaning  may  be, 
More  shall  be  demanded  of  you  who 
hear — addition  shall  be  made,  i.  e.  of 
account — shall  bo  "laid  on"  as  th« 
term  is.     Alford. 

25.  Which  he  hath.    Which  he  seei* 
eth  to  have.     See  Luke. 


A.  D  31.] 


CHAP.  IV. 


3S 


if  a  man  should   cast    seed  into 
the  ground; 

27  And  should  sleep,  and   rise 
night  and  day,  and  the  seed  should 


54.}.    The  Parable  of  the  Secret 
Growth  of  the  Seed. 

Matt.        |       Mark.        I       Lake.       I       John. 

1 4.  26-29.1 
*n  the  "Synopsis  of  the  Harmony," 
(see  Notes  on  Matt.)  this  parable  is 
placed  as  parallel  with  that  of  "the 
Tares,"  Matt.  13 :  24-53.  But  it  is 
plain,  upon  examination,  that  it  is 
quite  different,  and  teaches  another 
doctrine  with  a  different  illustration  of 
the  kingdom.  It  was  probably  spoken 
in  the  same  connexion.  This  is  the 
only  parable  peculiar  to  Mark.  Mod- 
ern objectors  would  try  to  prove  that 
this  is  intended  for  a  report  of*  the 
parable  of  the  Tares,  with  the  Tares 
left  out  by  mistake!  This  shows  the 
spirit  of  such  critics,  and  how  efjger 
they  are  to  seize  upon  anything  which 
may  be  turned  by  them  into  a  reflec- 
tion upon  the  Scripture.    This  parable  j 


spring  and  grow  up,  he  knoweth 
not  how. 

28  For  the  earth  bringeth  forth 
fruit  of  herself;  *  first b  the  blade, 

«Ge.l.  11, 12.    6Ec.  3. 1,  11. 

sown  the  seed,  he  goes  about  his  ordi- 
nary cburse  of  sleep  at  night,  and  rising 
to  labor  by  day.  fl  Knoweth  not  how. 
As  regeneration  is  a  work  of  the  Spir- 
it, which,  like  the  winds  blowing,  can 
not  be  traced,  only  in  its  secret  workr 
ings,  or  except  from  its  effects,  so  here 
in  this  secret  growth  of  the  seed.  See 
John  3:  8.  Stier  says — "we  know 
as  little  of  the  growing  above  ground, 
as  of  the  growing  under  ground."  So 
also  the  idea  may  be  he  u-atcheth  not 
how. 

28.  This  is  the  illustration.  The 
earth  to  all  appearance  bringeth  forth 
fruit  of  itself— the  seed  is  cast  in  by 
the  sower,  and  secretly  it  germinates, 
and  while  he  is  about  other  occupations 
it  springs  up.  This,  we  know,  does 
not  exclude  rain  and  sunshine,  and 
human  care.  Nay*  without  them,  the 
seed  would  rot  and  perish.     But  the 


seems    to  be   spoken   mainly  for   the  I  growth  is  not  dependent  on  the  man 


ministers  of  Christ  who  preach  the 
word,  or  sow  the  seed.  They  are  to 
know  that  the  growth  is  secret,  hidden 
from  their  view,  having  a  law  of  devel- 
opment— not  coming  to  fruit  at  once 
— therefore  they  are  not  to  be  impa- 
tient if  they  see  no  immediate  result 
of  their  labors,  but  they  are  to  have 
confidence  in  God.  Instead  of  working 
and  worrying  always  at  the  root—instead 
of  digging  always  at  first  principles, 
»r  preaching  always  the  mere  elements, 
or  the  evidences — they  are  to  consider 
that  the  seed  will  spring  up  as  though 
the  earth  brought  it  forth  of  itself- 


to  give  life ;  there  is  a  law  of  develop- 
ment, first  the  blade,  then  the  ear,  &c. 
And  as  the  earth  seems  to  bring  forth, 
of  herself,  out  of  her  own  bosom,  yet 
really  by  such  divine  influences  as  the 
rain  and  dew  and  sunshine — so  here, 
in  the  work  of  grace,  and  with  the  se- 
cret development  of  the  incorruptible 
seed  of  which  we  are  born.  1  Pete? 
1:  23.  This  would  direct  us  to  the 
patient  waiting  upon  God.  (James  5 
7.)  And  after  the  parable  of  the  sower 
which  might  seem  rather  to  discourage 
their  effort,  they  are  here  taught  the 
law   of   gracious    development   under 


that  it  does  not  live  by  their  constant  !  God.  They  must  plant  and  water,  but 
working  at  it  and  watching  it.  Nay,  \  God  giveth  the  increase.  1  Cor.  3 :  6. 
that  this  impatient  meddling  may  so  j  There  are  laws  in  grace  as  there  are 
disturb  the  growth  as  to  kill  it.  They  in  nature,  and  as  the  seed  grows  by 
must  be  content  to  leave  the  result  gradual  processes,  so  we  may  expect 
with  God,  and  go  on  at  their  further  ordinarily,  and  as  the  law  of  God'a 
work  of  upbuilding — leaving  the  prin-  !  gracious  kingdom,  that  good  planting 
siples  of  the  doctrine  of  Chr'st  going  !  will  be  followed  by  corresponding  fruit, 
on  to  perfection.  and  thai,  without  any  life-giving  power 

27.  Sleep  and  7*t.     T^at  "*>  *iav;r,g  \  in  the  man  who  sows,     ^j  The  eartttr- 


54 


IJtARK. 


[A.  D.  81 


then  the  ftar;  after  that,  the  full 
corn  in  the  ear. 

29  But  when  the  fruit  is l  brought 
forth,  immediately  he*  putteth  in 
the  sickle,  because  the  harvest  is 
come. 

If  30  And  he  said, 
"Whereunto  shall  we  liken  the  king- 
dom of  God?  or  with  what  com- 
parison shall  we  compare  it? 

31  It b  is  like  a  grain  of  mustard- 
seed,  which,  when  it  is  sown  in 

a  Be.  14.  15.    I  Matt.  13.31, 

of  herself.  This  means,  of  course,  "the 
earth"  that  is  soivn,  since  it  is  folly  to 
look  for  a  harvest  without  seed.  And 
also  it  means,  the  earth — which  God 
has  made  productive — not  the  rock, 
where  nothing  grows.  The  term  ilof 
itself"  excludes  the  human  efficiency, 
and  includes  the  mighty  power  of  God. 
"  Only  when  the  seed  comes  forth  '  of 
itself  does  it  spring  up/  and  only  this 
it  is  which  proves  it  to  be  seed.'"    Stier. 

29.  The  fruit  which  is  appropriate 
may  in  its  time  be  reaped.  He  who 
has  trusted  his  work  to  God,  the  life 
giver,  and  has  worked  in  the  Master's 
vineyard,  looking  to  him  to  bring  for- 
ward the  good  seed,  he  will  have  a 
work  of  reaping  to  do.  "  He  who  go- 
eth  forth  weeping,  bearing  precious 
seed,  shall  doubtless  come  again  with  re- 
joicing, bearing  his  sheaves  with  him." 
"But,"  says  Stier,  "ye  laborers  in  the 
kingdom,  follow  not  along  with  your 
wagons  as  soon  as  you  have  sown  a 
little,  but  give  the  ground  time  with 
the  seed.  Yet  if  you  see  the  fruit 
then  also  immediately  put  in  the  sickle.'-' 
The  Lord  here  speaks  not  of  the 
reapers,  as  in  Matt.  13,  for  here  the 
husbandmen  themselves  are  the  sickle 
bearers.  There  needs  no  angel  yet, 
for  it  is  not  the  harvest  of  the  last  day 
that  is  here  meant. 

§  55.  Parable  of  the  Mustard  Seed, 
&c. — Near  Capernaum. 

Matt.  |        Mark.        I     Luke.      I       John. 

13.  33-53  |4.  30-34.) 

30.  The  Rabbins  commenced  a  dis- 


the  earth,  is  less  than  all  the  seeds 
that  be  in  the  earth : 

32  But  when  it  is  sown,  it  grow- 
eth  up,  and  becometh  greater0 
than  all  herbs,  and  shooteth  out 
great  branches;  so  that  the  fowls 
of  the  air  may  lodge  under  the 
shadow  of  it. 

33  And  with  many  such  parables 
spake  he  the  word  unto  them,  as d 
they  were  able  to  hear  it. 

34  But  without  a  parable  spake 

cPr.  4.  18.  Is.  11.  9.  Da.  2.  44.  Mai.  1. 11.  d  Jno.  18. 
12. 

course  by  questioning,  as  here  and  in 
Luke  13:  18. 

31.  Mustard-seed.  We  found  the  tree 
growing  to  a  great  size  on  the  fertile 
plain  of  Genesaret  along  the  sea  of 
Galilee. 

32.  This  parable  presents  the  king- 
dom of  heaven  in  its  outward  progress, 
and  as  it  would  appear  to  the  eye  of 
man. 

38.  The  word.  The  doctrine  of  hia 
church,  or  gospel  kingdom.  ^  Able  to 
hear  it.  It  was  but  gradually  that  they 
could  receive  the  truth  which  was  so 
opposite  to  their  prejudices.  He  bore 
with  them,  and  led  them  along  step  by 
step,  as  they  could  go.  So  the  Great 
Teacher  often  leads  weak  disciples  out 
of  darkness  into  God's  marvelous  light. 
They  have  found  their  views  gradually 
but  greatly  altered,  during  a  long 
course  of  attention  to  divine  things, 
till,  looking  back,  they  can  hardly  say 
where  the  night  changed  into  morn- 
ing. 

34.  Without  a  parable.  That  is,  he 
adopted  this  method  of  illustration 
on  this  great  subject,  and  by  various 
similitudes  he  showed  them  what  the 
kingdom  was  like.  This  only  displays 
his  forbearance  and  willingnes  to  in- 
struct. Yet  he  would  be  inquired  of 
for  all  these  things  to  explain  them. 
None  can  understand  savingly  the  sim- 
plest truth  without  divine  power.  And 
this  he  will  give  freely  to  all  who  seek  it. 
^  And  when  they  were  alone.  How  beau- 
tifully we  read  here  Christ's  gentle. 


A,  D.  81.] 


CHAP.  IV. 


3d 


he  not  unto  them*:  and  when  they 
were  alone,  he  expounded  all  things 
ic  his  disciples. 

Tf  35  And  the  same 
day,  when  even  was  come,  he  saith 
unto  them,  Let  us  pass  over  unto 
die  other  side. 

86  And  when  they  had  sent  away 
the  multitude,  they  took  him  even 
as  he  was  in  the  ship :  and  there 
were  also  with  him  other  little 
ships. 

37  And  ■  there  arose  a  great 
Storm  of  wind,  and  the  waves  beat 

a  Matt.  8.  23.  Lu.  3.  22. 

faithful  teachings,  following  up  illus- 
tration by  explanation,  and  in  most 
familiar,  confidential  ways,  bringing  the 
truth  home  to  their  retirement.  So 
our  Lord  follows  up  the  public  minis- 
trations of  the  Sabbath  and  sanctuary, 
by  his  own  private  and  more  complete 
explanations  to  us,  'when  we  are  alone;' 
and  so  he  makes  the  closet  of  the 
Christian  attractive  and  blessed.  So  the 
minister  of  Christ  should  visit  his 
hearers. 

§56.    Jesus    Directs   to  Cross   the 

Lake.      Tempest  Stilled. 

Lake  of  Galilee. 

Matt.        |       Mark.         i       Luke.        I      John. 

8.  18-27.(4.  35-41.18.  22-25.  | 

35.  The  same  day.  That  is,  on 
vrhich  the  parables  were  delivered. 
This  express  language  fixes  the  time, 
though  Matt,  has  the  record  in  another 
order.  \  Even.  That  is,  at  the  even- 
ing of  the  day,  he  proposed  to  cross  to 
the  other  side  of  the  lake.  Matthew 
explains  (ch.  8:  18,  &c.)  that  it  was 
at  seeing  great  multitudes  about  him, 
that  he  gave  this  order  to  cross  over; 
and  that  this  movement  brought  out  a 
Bcribe  who  proposed  to  accompany  him 
and  to  cast  in  his  lot  with  him. 

36.  As  he  was — without  any  prepar- 
ation. ^  Ships.  These  were  not  great 
vessels,  such  as  we  call  ships,  but 
boats  of  small  size,  not  very_able  to 
navigate  this  lake,  'see  vs.  37,)  yet 
Iheaa  vessels  were  of  lifferent  sizes,  as 


into  the  ship,  30  that  it  was  no\» 
full. 

38  And  he  was  in  the  hinder 
part  of  the  ship,  asleep  on  a  pillow : 
and  they  awake  him,  and  say  unto 
him,  Master,  bcarest  thou  not  that 
we  perish? 

39  And  he  arose  and  rebuked 
the  wind,  and  said  unto  the  sea, 
Peace,  be  still.  And  cthe  wind 
ceased  and  there  was  a  great  calm. 

40  And  he  said  unto  them,  Why 
are  ye  so  fearful?  dhow  is  it  that 
ye  have  no  faith? 

6  Ps.  10.  I.  Is.  40.  27.  La.  3.8.  c  Ps.  89.  9.  La.  3.  31,  32. 
dPs.  46.  1,2.  Is.  43.2. 

some  are  termed  "little  ships,"  and 
seem  to  have  parted  company  in  the 
gale. 

37.  This  lake  of  16  or  18  ml'3s  in 
length  by  5  or  6  average  breadth,  though 
so  beautifully  calm  when  we  pitched  our 
tents  by  its  side  at  Tiberias,  and  passed 
along  its  borders  by  the  plain  of  Gen- 
nesaret,  is  liable  to  very  sudden  tem- 
pests, that  work  up  its  waters  to  the 
greatest  violence. 

38.  A  pillow.  Rather  the  pillow — 9 
part  of  the  boat,  and  probably  the  sea. 
used  by  the  rowers  at  the  stern,  not  a 
cushion,  but  of  wood.  ^[  Carest  thou  not. 
This  expresses  the  most  urgent  en- 
treaty. Bengel  remarks  that  God  is  not 
angry  at  the  very  importunate  suppli- 
ants. Luke  reads  "Lord  save  us — we 
perish."  So  Martha  earnestly  said, 
"Carest  thou  not  that  my  sister  Irath 
left  me  to  serve  alone?"  &c.  "There 
is  no  unmannerliness  in  our  strife  for 
the  greatest  share  in  his  presence  and 
benediction." — Bishop  Hall.* 

39.  As  to  the  miracle  here,  see  notes 
on  Matt.  8 :  26.  fl  Peace — be  silent- 
hush!  Our  Lord  here,  addressed  the 
disturbed  elements.  They  have  be- 
come irregular  and  angry  and  warring 
by  the  fall.  And  he  here  shows  how 
perfect  order  and  harmony  and  peace 
even  in  the  natural  elements,  can  bo 
restored  by  him. 

40.  No  faith.  None,  at  least,  com- 
pared with  wha :  they  should  have  had. 


36 


MARK. 


[A.  D.  81. 


41  And  they  feared  "exceeding- 
ly, and  said  one  to  another,  What 
manner  of  man  is  this,  that  even 
the  wind  and  the  sea  h  obey  him  ? 
CHAFTER  V. 
T  A  ND c   they    came 
J\_  over  unto  the  oth- 
er side  of  the  sea,  into  the  country 
of  the  Gadarenes. 

a  Jao  1.  18,  16.  6  Job  38.  11.  c  Matt.  8.  28,  &c.  Lu.  8. 
26,  &c. 

and  none  such  as  was  required.  "0 
ye  of  little  faith."  Matt.  A  full  faith 
in  Christ  should  have  led  them  to  trust 
him  confidently  and  fully  in  all  danger 
— whereas  they  seemed  to  have  doubt- 
ed him  in  their  alarm.  "What  time  I 
am  afraid,  I  will  trust  in  thee."  Al- 
though of  little  faith  in  so  far  as  they 
feared  to  perish  with  the  slumbering 
Saviour,  yet  they  were  believing,  inas- 
much as  they  looked  for  their  deliver- 
ance to  the  Lord.  And  not  to  put  even 
this  small  measure  of  faith  to  shame, 
our  Redeemer  wrought  this  miracle, 
and  produced  a  great  calm. 

41.  Obey  him.  His  mandate  was, 
Peace,  be  still,  v.  39.  This  expressed 
his  authority  and  power,  as  not  anoth- 
er's but  his  own  and  of  himself;  and 
so  the  people  understood  it.  "The 
wind  and  the  sea  obey  him,"  is  their 
testimony.  Could  this  be  any  other 
than  God?  His  disciples  wrought  mir- 
acles in  his  name — he,  in  his  own 
strength. 

CHAPTER  V. 

§57.  The  two  Demoniacs  of  Gadara. 
S.  i7,  coast  of  the  Lake  of  Galilee. 

Matt.         I       Mark.       |       Luke.         |      John. 

8.  28-34.  J  6.  1-21. 1  8.  26-40.  | 

1.  The  Gadarenes.  Matthew  has 
it  "the  country  of  the  Gergesenes." 
These  are  different  names  for  the  same 
region  or  district,  from  the  different 
chief  towns,  Gergesa  and  Gadara,  after 
which  it  might  naturally  be  called. 
"The  country  of  the  Gadarenes"  is  a 
very  general  designation.  It  was  on 
the  east  coast  of  the  sea  of  Tiberias, 
whose  greatest  length  is  only  15  or  18 
miles .    J  osephus  speaks  of  Gad&^a  as 


2  And  when  ne  was  come  out  of 
the  ship,  immediately  there  met 
him  out  of  the  tombs  a  man  with 
an  unclean  spirit, 

3  Who  had  his  dwelling  d  among 
the  tombs;  and  no  man  could  bind 
him,  no,  not  with  chains : 

4  Because  that  he  had  been  often 
bound  with  fetters  and  chains,  and 


the  capital  of  Perea.  It  was  one  of 
the  ten  cities  of  Decapolis.  It  waa 
about  seven  miles  from  Tiberias,  which 
lies  at  the  S.  W.  corner  of  the  Lake. 
We  need  only  say  that  the  rugged  cliffs 
which  rise  abruptly  from  the  eastern 
shore  of  the  Lake,  strongly  answer  t » 
the  description  of  "a  steep  place,"  v.  13, 
while  the  rocks  themselves,  in  all  that 
wild  region  of  country,  are  yet  the 
abodes  of  men,  sometimes  of  families, 
dwelling  in  the  old  tombs  cut  in  their 
sides,  like  the  vaults  in  the  hill-sides 
of  our  cemeteries :  v.  5 — ' '  in  the  moun  ■ 
tains  and  in  the  tombs."  The  Lake  lies 
in  a  deep  basin,  walled  on  the  east  by 
such  rocky  cliffs,  and  on  the  west  by 
hills  descending  with  more  gradual 
slope  to  the  shore.  We  came  to  it  over  a 
beautiful  and  cultivated  mountain,  in  a 
short  day's  travel  from  Nazareth  by  M  t. 
Tabor.  The  lake,  so  calm  and  sacred, 
on  whose  borders  the  multitudes  were 
fed,  and  on  whose  shores  and  bosom 
the  Saviour  did  so  many  wonderful 
works,  broke  upon  us  suddenly  and 
with  all  its  charms,  as  we  walked  the 
summit  that  overhangs  Tiberias.  Not 
a  boat  was  to  be  seen  where  the  fisher- 
men apostles  cast  their  nets — not  a  rip- 
ple disturbed  the  water.  All  was  peace 
and  stillness,  as  though  the  Master 
had  just  spoken  the  divine  command, 
"Peace,  be  still." 

2.  Was  come  out  of  the  ship.  That  is, 
when  he  landed.  ^[  With  m  unclean 
spirit.  That  is,  one  possessed  with  a 
devil.  The  doctrine  everywhere  taught 
in  the  Scripture  of  a  personal  existence 
called  Satan,  the  Devil,  and  of  other 
evil  spirits,  is  denied  by  some;  but 
partly  because  men  arc  unwilling  U 


A.  D.  31.J 


CHAP.  V. 


S* 


the  chains  had  he  en  plucked  asun- 
der by  him,  and  ^he  fetters  broken 
in  pie  ;es :  neither  could  any  man 
tame  him. 

5  And  always,  nigiit  and  day,  he 
was  in  the  mountains,  and  in  the 
tombs,  crying,  and  cutting  himself 
with  stones. 

6  But  when  he  saw  Jesus  afar 
off,  he  ran  and  worshipped*  him. 

7  And  cried  with  a  loud  voice, 
and  said,  What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of  the  most 


acknowledge  even  to  themselves  how 
they  are  under  the  power  of  the  evil 
world.  These  demons  were  .addressed 
by  our  Lord  as  personal  existences, 
and  as  distinct  from  the  person  whom 
they  possessed — were  ordered  to  come 
out  of  them,  &c.  "We  see  special  rea- 
sons why  they  should  have  been  al- 
lowed such  power  on  earth  in  the  time 
of  our  Lord.  It  was  a  period  of  gross 
wickedness,  and  the  hour  and  power  of 
darkness  was  come.  The  whole  world 
of  devils  was  in  battle  against  our 
Lord,  and  he  was  working  a  victory, 
not  only  for  that  time,  but  for  all  time 
— not  only  for  himself,  but  for  us. 
He  was  not  only  to  spoil  principalities 
and  powers,  but  to  make  a  show  of 
them  openly.  We  can  not  say,  but  evil 
spirits  may  again  be  allowed  to  possess 
men  in  some  remarkable  manifesta- 
tions. Matthew  speaks  of  two  on  this 
occasion.  Mark  speaks  only  of  one 
who  was  the  more  prominent,  and 
whose  case  he  intends  to  record  more 
particularly,  fl  Tombs.  Throughout 
the  East  we  saw,  especially  in  rocky 
districts,  such  chambers  cut  in  the 
rock  for  tombs.  We  passed  them  often 
in  the  high  hill-sides.  Some  of  the 
tombs  in  the  valley  of  Jehoshaphat  at 
Jerusalem  are  such.  And  our  Lord's 
sepu'chre  was  "hewn  out  of  a  rock," 
in  the  garden  of  Joseph.  These  tombs 
have  often  several  rooms.  An  agri- 
cultural colony  from  this  country  have 
Viieir  dwelling  in  sac'i  tombs  at    this 


hjgh  God     I  adjure  thee  by  God, 
that  thou  torment  me  not. 

8  (For  he  said  unto  him,  Come* 
out  of  the  man,  thou  unclean 
spirit.) 

9  And  he  asked  him,  What  u 
thy  name?  And  he  answered, 
saying,  My  name  is  Legion :  c  for 
we  are  many. 

10  And  he  besought  him  much, 
that  he  would  not  send  them  away 
out  of  the  country. 

11  Now  there  was  there,  nigh 

6  Acts  16.18.  He.  2.14.  1  Jno.  3.8.    c  Matt.  12.45. 

time,  in  Wady  Farrah  or  Valley  of  Joy, 
2  hours  N.  E.  of  Jerusalem.  See  notes 
on  Matt.  8:  28.  He  had  his  haunts 
among  these  caves  or  vaults.  They 
were  sometimes  built  with  porches. 
These  would  afford  such  a  fit  retreat. 
3-5.  This  sublime  history  shows  U3 
both  the  fearfulness  of  Satan's  work 
among  men,  and  the  blessedness  of 
Christ's  work  in  man's  redemption. 
The  particulars  here  given  by  Mark  are 
not  found  in  Matt:  but  Luke  gives 
them  (ch.  8 :  29)  in  a  way  to  intimate 
that  our  Lord,  out  of  sympathy  with 
such  a  distressed  creature,  commanded 
the  devils  to  come  out.  And  what  won- 
der ?  for  the  language  is  even  like  that 
which  describes  Christ's  own  conflict 
with  Satan, — "he  was  driven  of  the  devil 
into  the  wilderness."  Luke  8:  29.  See 
Fig.  ch.  16:  5. 

9.  Legion.  This  was  an  acknowledg- 
ment obtained  for  the  multitude  to 
show  the  power  of  Christ. 

10.  Out  of  the  country.  This  is  prob- 
ably explained  by  Luke's  record,  (ch. 
8:  31,)  that  he  would  not  command 
them  to  go  out  into  "the  deep,"  or  the 
abyss,  out  of  their  permitted  abode  on 
earth.  This  is,  of  course,  not  the  lake 
or  sea  that  is  meant,  but  their  expect- 
ed perdition,  to  which  they  begged  no* 
to  be  sent.  Thus  they  acknowledged 
him  as  having  power  to  destroy  them; 
and  as  their  final  judge.  See  Jude  6? 
V.  Peter  2:  4.  Thi ;  is  also  expkw'ned 
b/  th)  language  I    Matt.  8:  29     Se* 


B8 


MARK. 


[A.  D.  81. 


unto  the  mountai  is,  a  great  herd 
of  swine  a  feeding. 

12  And  all  the  devils  besought b 
him,  saying,  Send  us  into  the 
swine,  that  we  may  enter  into 
them. 

13  And  forthwith  Jesus  gavec 
them  leave.  And  the  unclean 
spirits  went  out,  and  entered  into 
che  swine :  and  the  herd  ran  vio- 
lently down  a  steep  place  into  the 
gea,  (they  were  about  two  thou- 
sand,) and  were  choked  in  the 
sea. 

14  And  they  that  fed  the  swine 


"Notes.  The  personality  of  the  man 
and  of  the  demons  is  constantly  inter- 
changed. 

11.  Herd  of  swine.  The  fact  of 
such  a  herd  being  there,  when  the 
keeping  of  swine  was  contrary  to  the 
law  of  Moses,  may  be  accounted  for 
from  the  fact  that  Gadara  was  a  Gre- 
cian city,  as  testified  by  Josephus. 
Antiq.  xvii.  11,  4. 

1 2.  This  they  asked  naturally  enough, 
from  their  love  of  uncleanliness,  as 
well  as  to  gratify  their  destructive  pas- 
sion. Not  unlikely,  too,  they  aimed 
thus,  maliciously,  to  give  occasion  for 
the  public  rejection  of  Christ,  v.  17. 
Observe.  How  human  nature  can  be 
so  debased  and  beastly  as  to  be  like 
that  of  brutes:  so  that  devils  regard 
the  swine's  nature  as  the  next  best 
dwelling  place  to  such  a  heart. 

13.  Matt,  has  the  simple  and  sub- 
lime reply,  Go!  This  leave  implies 
that   it  was   not   time  for   their  final 

Judgment.  Matt.  8:19.  He  would  show 
low  the  spirits  are  subject  to  his  word. 
If  he  cast  them  out  of  a  man  to  go  into 
swine,  what  grace!  Who  shall  com- 
plain that  the  swine  are  lost?  All 
Buch  must  show  how  lightly  they  value 
the  soul,  when  they  make  swine  to  be 
of  more  account.  Christ  would  show 
that  two  thousand  swine  are  nothing 
'Lu  comparison  with  one  soul.  When 
ievils  go  into  swinish  natures,  they  go 


fled,  and  told  it  in  the  city,  and  in 
the  country.  And  they  went  out 
te  see  what  it  was  that  was  done. 

15  And  th^y  come  to  Jesus,  and 
see  him  that  was  possessed  with 
the  devil,  and  had d  the  legion, 
sitting,  and  clothed,  and  in  his 
right  mind  :  and  they  were  afraid.* 

16  And  they  that  saw  it,  told 
them  how  it  befell  to  him  that 
was  possessed  with  the  devil,  and 
also  concerning  the  swine. 

17  And  they  began  to  pray  him 
to  depart f  out  of  their  coasts. 

18  And  when  he  was  come  into 

d  Isa.  49.25.   Col.  1.13.      c  Job.  13.11.   Ps.  14.5.    2  Tim. 
1.7.     /Job  21.14.    Lu.5.8.    Acts  16.39. 


into  their  own  chosen  place. — God  per- 
mits sin  in  the  world.  He  does  not 
originate  it,  and  is  not  the  author  of  it. 
][  Ran  violently.  Their  madness  comes 
from  the  devils  entering  into  them. 
Stier  remarks  that  many  fly  from  this 
history  as  though  the  devils  had  entered 
into  them,  and  plunged  them  into  the 
sea  of  unbelief. 

15.  Sitting.  Instead  of  prowling  aboi 
and  raving.  Peace  had  been  spoken  to 
his  wretched  spirit.  This  is  explained 
by  Luke's  account — that  "he  ware  no 
clothes."  \  Clothed,  &c.  Thus  Mark's 
account  implies  what  Luke  records. 
Religion  brings  civilization.  Luke  has 
it,  "sitting  at  the  feet  of  Jesus,y'  which 
was  in  accordance  with  an  oriental 
custom — pupils  sitting  at  the  feet  of 
their  masters — as  Paul  at  Gamali- 
el's%(Acts  22:  3,)  indicating  reverence 
and  docility.  The  meaning  here  is 
that  the  demoniac  became  at  once  an 
humble  disciple,  instead  of  being  a 
raving  madman  as  before.  What  su- 
preme pojver  has  Christ  over  men,  and 
over  devils ! 

18.  The  devil  prayed  him.  This  was 
a  most  conclusive  proof  of  the  won 
drous  transformation.  Every  soul  that 
is  truly  delivered  from  Satan's  bondage 
desires  to  be  with  Christ.   Phil.  1 :  23, 

19.  Suffered  him  not.  Not  that  Christ 
would  refuse  his  offer  of  discipleship, 
but  we  can  follow  Christ  without  being 


A.  D.  81.j 


CHAP.  V. 


39 


the  ship,  ho  that  had  been  pos- 
sessed with  the  devil  prayed  him 
that  he  might  be  with  him. 

19  Howbeit,  Jesus  suffered  him 
not,  but  saith  unto  him,  Go  home 
to  thy  friends,  and  a  tell  them  how- 
great  things  the* Lord  hath  done 
for  thee,  and  hath  had  compassion 
on  thee. 

20  And  he  departed,  and  began 
to  publish  in  Decapolis  how  great 
things  Jesus  had  done  for  him: 
and  all  men  did  marvel. 

21  And  when  Jesus  was  passed 
over  again  by  ship  unto  the  other 
side,  much  people  gathered  unto 
him :  and  he  was  nigh  unto  the  sea. 


a  Ps.  66.16.    Is.  33.19. 


•with  him  in  the  flesh  or  in  glory.  He 
had  other  work  for  him  to  do  than  to 
attend  him  in  his  journey.  We  may 
have  our  favorite  fields  and  projects, 
but  we  should  always  be  willing  to  go 
where  Christ  orders  us,  and  do  the 
Work  he  bids  us.  ^  To  thy  friends. 
His  presence  among  them  as  a  restored 
man  would  have  a  most  powerful  effect 
with  those  who  had  known  him  as  a 
possessed  demoniac.  In  these  circum- 
stances, the  most  good  was  to  be  done 
by  him  at  home  among  his  friends. 
Converts  from  open,  public  sin  should 
specially  testify  among  their  wicked 
companions,  and  show  in  their  own 
familiar  circles  at  home  an  example  i 
of  true  conversion :  and  every  christian 
has  a  most  important  duty  to  do  among 
his  own  kindred,  and  before  his  house- 
hold. The  light  is  to  be  set  in  the 
candlestick  to  give  light  to  all  that  are 
in  the  house.  Family  religion  is  too 
often  neglected  for  the  out-door  work, 
or  for  the  continued  round  of  public 
service.  Every  true  convert  will  pro- 
claim the  love  of  Christ  by  showing  in 
his  conduct,  precepts,  and  life,  how 
great  things  God  hath  done  for  him, 
Christ  commanded  the  man  to  tell  this, 
for  he  was  little  known  in  Perea. 

20.  Decjpolis.  A  district  East  of  the 
Jordan,  or  mostly  so,  including  ten  cities, 


IT  22  And,  >ehold,* 

\  there  cometh  one  of  the  rulers  of 

the  synagogue,  Jairus  by  name; 

and  when  he  saw  him,  he  fell  at 

his  feet, 

23  And  besought  him  greatly, 
saying,  My  little  daughter  lieth 
at  the  point c  of  death  :  /  pray 
thee,  come  and  lay  thy  hands  on 
her,  that  she  may  be  healed;  and 
she  shall  live. 

24  And  Jesus  went  with  him; 
and  much  people  followed  him, 
and  thronged  him. 

25  And  a  certain  woman,  which 
had  an  issue  d  of  blood  twelve  yeai  s, 

26  And  had  suffered  many  things 

6Matt.9.1S,&c.  Lu.8.41,&c.  crs.107.lS.  <*Le.l5.19,&c. 

as  the  name  signifies,  near  the  sea  of 
Galilee.  Among  these  was  this  Gad- 
ara. 

21.  The  other  side.  That  is,  of  the 
Sea  of  Galilee — he  came  over  to  the 
west  side. 

\  59.  Raising  of  Jairus'  Daughter, 

Woman  with  a  Bloody  Flux. 

Capernaum. 

Matt.        I        Mark.       I        Luke.        I      John. 

9.  18-26.  J  5.  22-43. 1 8.  41-56.  | 

22.  And  as  he  was  just  landed,  and 
was  met  by  the*  throng  and  was  yet 
nigh  unto  the  sea,  this  "ruler,"  or 
ruling  elder  of  the  synagogue,  men- 
tioned here  by  name  "Jairus,"  came 
to  him.  He  may  be  one  of  those  spo- 
ken of  in  Luke  7 :  3.  There  were  sev- 
eral of  these  rulers  or  elders  in  every 
synagogue.  Acts  13:  15. 

23.  My  little  daughter.  We  see  the 
tender  affection  of  the  father  even  in 
these  words.  Luke  tells  us  that  she 
was  an  only  daughter,  12  years  of  age. 
Every  parent  and  child  can  see  how 
hard  it  must  have  been  to  have  thia 
only  child,  of  so  interesting  an  age, 
lying  at  the  point  of  death,  or  dying, 
and  as  he  thought  most  likely,  cV»«"i 
already. 

26.  Mark  gives  these  particulars  no) 
recorded  by  Matthew, 


40 


MARK. 


TA.  D.  81. 


of  many  physicians,  and  had  spent 
all  that  she  had,  and  was  nothing 
8  bettered,  but  rather  grew  worse, 

27  When  she  had  heard  of  Je- 
sus, came  in  the  press  behind,  and 
touched*  his  garment : 

28  For  she  said,  If  I  may  touch 
but  his  clothes,  I  shall  be  whole. 

29  And  straightway  the  fountain 
of  her  blood  was  dried  up;  and  she 
felt  in  her  body  that  she  was  healed 
of  that  plague. 

30  And  Jesus,  immediately  know- 
ing in  himself  that  virtueb  had  gone 
out  of  him,  turned  him  about  in 
the  press,  and  said,  Who  touched 
my  clothes? 

31  And  his  disciples  said  unto 

a  Job  18.4.  Ps.  108.12.  Jer.  30.12,13.      b  2  Ki.  13.21. 
Matt.  14.36.  Acts  5.15.  19.12. 


27.  In  the  press.  In  the  croiod.  Who- 
ever conies  to  Christ  must  come  in  the 
press — amidst  hindrances.  They  must 
make  their  way  through  a  crowd  of 
cares,  temptations,  fears,  it  may  be — 
but  in  this,  their  earnestness  and  per- 
severance can  be  shown. 

28.  For  site  said.  This  was  her  con- 
viction. She  had  long  had  conviction 
of  her  necessity.  Now  she  had  a  con- 
viction of  Christ's  sufficiency,  and  of  the 
way  to  Christ.  What  faith  is  here — 
that  even  his  garment  must  have  vir- 
tue in  it.  Whoever  seeks  Christ  will 
not  despise  his  word,  his  ordinances, 
or  the  least  of  his  people. 

29.  Straightway.  So  prompt  was  the 
cure.  Our  Lord  will  meet  a  prompt 
faith  by  a  prompt  deliverance.  1[  She 
felt.  How  perfectly  satisfactory  is  this 
sense  of  healing.  What  a  change, 
after  twelve  long  years  of  constant  ill- 
ness, never  knowing  the  sweets  of 
health,  to  feel  a  full  and  instant  recov- 
ery !     Healed ! 

30.  Virtue.  The  word  means  power, 
and  is  the  same  word  that  is  often 
translated  "mighty  work,"  "miracle," 
&c.  This  shows  that  the  miraculous 
power  of  healing  was  inherent  in 
Chris1,  and  not  derived  from  another. 


him,  Thou  seest  the  multitude 
thronging  thee,  and  sayest  thou, 
Who  touched  me  ? 

32  And  he  looked  round  about  to 
see  her  that  had  done  this  thing. 

33  But  the  woinan,  fearing  and 
trembling,  knowing  what  was  done 
in  her,  came  and  fell  down  before 
him,  and  told  c  him  all  the  truth. 

34  And  he  said  unto  her,  Daugh- 
ter, thy  faith d  hath  made  thee 
whole :  goe  in  peace,  and  be  whole 
of  thy  plague. 

35  While  he  yet  spake,  there 
came  from  the  ruler  of  the  syna- 
gogue's house,  certain  which  said, 
Thy  daughter  is  dead :  f  why  trou- 
blest  thou  the  Master  any  further  ? 


.19.      rfPs.  30.2.     ech.  10.52.   Acts  14.9. 
5.25.     11.25. 


/Jno. 


The  disciples  derived  their  power  from 
him,  and  wrought  miracles  in  his  name. 
^  Who  touched,  &c.  The  object  of  this 
question  was,  to  draw  out  the  timid 
faith  of  the  woman,  and  to  make  the 
case  public  enough  to  show  the  mira- 
cle. 

33.  Knowing  ivhat  was  done  in  her. 
A  sense  of  her  cure  brought  her  for- 
ward, to  testify  to  and  for  Christ.  S« 
always,  the  sense  of  pardon  and  accep- 
tance will  lead  the  trembling  believer 
to  full  confession  and  to  an  open  testi- 
mony for  Christ.  It  will  embolden  the 
timid  to  speak  of  the  gospel  even  be- 
fore crowds.  She  feared  and  trembled 
from  that  overcoming  sense  of  unwor 
thiness,  which  Christ  at  once  address- 
edin  such  encouraging  language,  v.  34. 
Besides,  she  was  afraid  of  the  law — for 
she  had  ventured  (against  the  Levitical 
law)  to  come  near  another  while  she 
was  legally  unclean.  See  Numbers  5 : 
2,3. 

34.  Thy  faith,  &c.  Her  faith  had 
touched  the  hem  of  Christ's  garment, 
and  that  contact  with  him  had  drawn 
the  healing  power  for  her  cure.  Faith 
saves,  not  as  the  cause,  but  as  the  in- 
strument or  means.  "Ye  are  saved  by 
grace — through  faith."     By  faith,  we 


4.  D.  81.] 


CHAP.  VI. 


41 


36  As  soon  as  Jesus  heard  the 
word  that  was  spoken,  he  saith 
unto  the  ruler  of  the  synagogue, 
Be  not  afraid,  only a  believe. 

37  And  he  suffered  no  man  to 
follow  him,  save  b  Peter,  and 
James,  and  John  the  brother  of 
James. 

38  And  he  cometh  to  the  house 
of  the  ruler  of  the  synagogue,  and 
Beeth  the  tumult,  and  them  that 
wept  and  wailed  greatly. 

39  And  when  he  was  come  in, 
he  saith  unto  them,  Why  make  ye 
this  ado,  and  weep  ?  the  damsel  is 
not  dead,  but  sleepeth.* 

40  And  they  laughed  him  to 
scorn.  But  when  he  had  put  them 
all  out,  he  taketh  the  father  and  the 
mother  of  the  damsel,  and  them 
that  were  with  him,  and  entereth 
in  where  the  damsel  was  lying. 

41  And  he  took  the  damsel  by 

«1  Sam.  1.17.  20.42.  2  Ki.  5.19.      6  Jno.5.25.  11.25. 
c2Ch.  S0.20.   Jno.  11.40. 

receive  and  rest  upon  Christ  alone  for 
salvation  as  he  is  offered  to  us  in  the 
gospel. 

35-37.  Matthew  does  not  mention 
this  message — Luke  does. 

35.  Trouble  not.  The  term  implies, 
Weary  not  the  Master  with  the  tedious 
way. 

36.  Only  believe.  That  is,  in  Christ's 
ability  and  willingness  to  do  this  re- 
covering work. 

38.  Matthew  mentions  that  the 
"minstrels,"  or  hired  mourners,  to 
whom-  also  Mark  here  refers,  were  al- 
ready there  for  the  funeral — a  fact 
which  showed  that  she  was  admitted 
lo  be  dead.  ^  Xot  dead.  So  in  the  case 
of  Lazarus,  (John  11  :  11,)  our  Lord 
spoke  of  the  death  with  reference  to 
bis  power  over  it,  in  bringing  life 
again.  He  wo  aid  thus  show  his  re- 
deeming work,  "to  abolish  death." 
In  his  hands  it  was  only  as  a  sleep,  so 
easily  could  he  raise  her   ip. 

39.  See  note3  >u  Matt  9  ;  24. 


the  hand,  and  ssid  unto  her,  Tal« 
itha  cumi;  which  is,  being  inter, 
pre.ted,  Damsel,  (I  say  unto  thee,) 
arise. d 

42  And  straightway  the  damsel 
arose,  and  walked;  for  she  was  of 
the  age  of  twelve  years.  And  they 
were  astonished  with  a  great  aston 
ishment. 

43  And  he  charged e  them  strait- 
ly  that  no  man  should  know  it; 
and  commanded  that  something 
should  be  given  her  to  eat. 

CHAPTER  VI. 
T   i  ND  he  went  out 
j\_  from  thence,  and 
came  into  his  «own  country;  and 
his  disciples  follow  him. 

2  Andf  when  the  sabbath-day 
was  come,  he  began  to  teach  in 
the  synagogue  :  and  many,  hearing 
him,  were  astonished,  saying, 
From?   whence    hath    this    man 

d  «h.  9.2.  14.33.     «  Jno.  11.11-13.    /  Acts  9.40.     •/  Mat' 
8.4.  12.16-18.  ch.  3.12.  Lu.  5.14. 


41.  Talitha-cumi.  These  words  are 
in  the  Syriac  or  Syro-Chaldaic  lan- 
guage, which  was  commonly  spokeu  at 
that  time  in  Palestine.  The  terjr*  is 
one  of  endearment. 

43.  To  give  her  meat.  This  wm  to 
show  by  her  eating  that  she  was  tdivo 
as  before,  and  restored  to  the  n&vuial 
modes  of  life. 

CHAPTER  VI. 

g61.  Jesus  again  at  Nazareth — and 

again  Rejected. 

Matt.  I      Mark.      I      Luke.      I     7>hn. 

13.  54-58.  I  6.  1-6.  | 

1.  From  thence.  That  is,  fron  Caper- 
naum, where  he  had  been.  ^|V.Ks  own 
country, — Nazareth.  This  w«.  found 
about  a  day's  journey,  or  from  ten  to 
twelve  hours  distant. 

2.  The  synagogue.  We  visaed  the 
building  which  passes  for  this  syna- 
gogue. A  modern  wall  has  bee  a  erect- 
ed along  the  street.  Passing  \  hrough 
the  gateway  of  this,  tfe  entered  a  plain 


42 


MARK. 


[A.  D.  a* 


these  things?  and  what  wisdom 
is  this  which  is  given  u:to  him, 
that  even  such  mighty  works  are 
wrought  by  his  hands? 

3  Is  not  this  the  carpenter,  the 
son  of  Mary,  the  brother  of  Jamesa 
and  Joses,  and  of  Juda,  and  Si- 
mon? and  are  not  his  sisters  here 
with  us  ?  And  they  were  offended 
bat  him. 

4  But  Jesus  said  unto  them,c  A 
prophet  is  not  without  honor,  but 
in  his  own  country,  and  among  his 
own  kin,  and  in  his  own  house. 

5  Andd  he  could  there  do  no 
mighty  work,  save  that  he  laid  his 

a  Gal.  1.19.    6  Matt.  11.6.     c  Matt.  13.57.  Jno.  4.44. 
d  Ge.  19.22.  ch.  9.23. 


room,  28  by  35  feet,  with  vaulted  roof, 
and  two  windows  with  arched  heads  on 
one  side.  An  old  greybearded  priest 
was  sitting  at  the  door.  la  the  centre, 
standing  at  a  homely  post,  the  top  of 
which  served  as  a  desk,  two  native  boys 
were  jabbering  Arabic,  alternately, 
from  a  prayer-book,  at  the  top  of  their 
voice — ending  tlTe  sentences  with  a  se- 
vere inflection.  Standing  over  them, 
with  spectacles  in  hand,  and  leaning 
on  the  short  post  or  reading  desk,  was 
an  old  Doctor,  occasionally  muttering 
as  if  joining  in  the  service,  and  look- 
ing upon  the  open  MSS.  which  were 
in  black  and  red  letters.  In  high  chairs 
against  one  wall,  sat  two  greybearded 
priests,  and  on  the  other  side,  near  to 
the  altar,  sat  another,  as  if  engaged 
also  in  the  service.  Presently  they 
commenced  chanting,  with  responses 
in  which  the  boys  and  doctors  took 
part.  ^[  The  sabbath-day.  That  is,  the 
seventh  day,  or  Jewish  sabbath,  on 
which  occasion  they  were  to  be  found 
in  their  synagogues. 

3.  Carpenter  —  as  having  actually 
worked  at  the  trade.  We  visited  a 
small  empty  building  which  is  pointed 
out  as  the  workshop  of  Joseph.  A 
rude  shrine  indicates  that  it  is  used 


hand  upon  n  few  sick  folk,  and 
healed  them. 

Tf6  And  he  mar- 
velled6 because  of  their  unbelief. 
Andf  he  went  round  about  the 
villages,  teaching. 

7  And*  he  called  unto  him  the 
twelve,  and  began  to  send  them 
forth  by  two  and  two,  and  gave 
them  power  over  unclean  spirits; 

8  And  commanded  them  that 
they  should  take  nothing  for  their 
journey,  save  a  staff  only;  no  scrip 
no  bread,  no1  money  in  their  purse  . 

9  But  be  shodh  with  sandals;1 
and  not  put  on  two  coats. 

elsa.  59.16.  Jer.  2.11.  /Matt.  9  35.  Lu.  13.22.  Aetg 
10.38.  g  Matt.  10.1, &c.  ch.  3.13.&C.  Lu.  9.1,&c.  10.3, 
&c.  1  The  word  signifies  a  piece  of  brass  money,  in 
value  somewhat  less  than  a  farthing,  Matt.  10.9,  but 
here  it  is  taken  in  general  for  money:  Lu.  9.3.  h  Kp. 
6.15.    i  Acts  12.8. 

at  the  present  time  for  a  chapel.  It 
would  seem  that  Joseph  was  dead,  and 
that  Jesus  was  working  at  the  trade 
for  the  support  of  his  widowed  mother. 
We  have  few  hints  of  his  private  life 
at  Nazareth,  but  everything  shows  that 
he  was  a  regular  member  of  the  syna- 
gogue and  a  faithful  son  of  Mary. 

4.  A  prophet,  &c.  This  was  a  com- 
mon proverb,  that  Christ  applied  to 
his  case;  showing  that  he  was  rejected 
on  these  natural  principles :  not  be- 
cause they  had  not  evidence  in  hia 
works,  but  because  they  had  prejudice 
against  his  lowly  origin  among  men. 

5.  See  notes  on  Matt.  13:  58.  %N~o 
mighty  work,  &c.  For  the  reason  hint- 
ed at  in  v.  4 — their  unbelief. 

$62.    Third  Circuit  in   Galilee.—. 
The  Twelve  instructed  and  skip* 


FORTH. 

Matt.       . 

Mark. 

Luke.      i 

9.  35-38. 

6.  6-13. 

9.  1-6. 

10.  1-42. 

11.  1. 

The  Twelve  had  been  chosen  before 
($40)  and  set  apart.  Here  they  axe 
sent  forth. 

7.  Gave  them  power.  This  showed 
his  divinity,  and  that  he  had  power  is 


A.  D  82.  J 


CHAP.  VI. 


43 


10  And  he  said  unto  them,  In 
what  place  soever  ye  enter  into  an 
house,  there  abide  till  ye  depart 
from  that  place. 

11  And  whosoever  shall  not  re- 
ceive you,  nor  hear  you,  when  ye 
depart  thence,  shake  a  off  the  dust 
under  your  feet  for  a  testimony 
against  them.  Verily  I  say  unto 
you,  It  shall  be  more  tolerable  for 
Sodom  *and  Gomorrah  in  the  day 
of  judgment,  than  for  that  city. 

12  And  they  went  out,  and 
preached  that  men  should  repent. b 

13  And  they  cast  out  many  c  de- 
vils, and  anointed  with  oil d  many 
that  were  sick,  and  healed  them. 

aXe.5.13.  Actsl3.51.   lor.    bLu.  24.47.  Acts2.38.  3.19. 
cLu.  10.17.     dJa.  5.14. 


himself  to  give  to  others.  He  could 
not  have  been  merely  a  commissioned 
servant  of  God.  He  must  have  been 
God  himself. 

8.  No  scrip,  &c.  This  was  a  knap- 
sack for  provision.  They  were  thus 
restricted  to  a  suit  of  clothing  and  pro- 
vision for  short  use — because  they  were 
not  to  make  a  long  journey — nor  were 
they  to  seek  independence,  but  to  look 
for  support  to  those  among  whom  they 
went. 

9.  Sandals.  This  agrees  with  Matt. 
They  were  to  wear  them,  but  not  to 
carry  any  extra.    See  Fig.  Lu.  3:16. 

11.   See  notes  on  Matthew  10: 14. 

13.  Anointed  with  oil,  &c.  Calvin 
understands  this  anointing  as  a  visi- 
ble token  of  spiritual  grace,  by  which 
the  healing  that  was  administered  by 
them  was  declared  to  proceed  from  the 
secret  power  of  God:  as,  under  the 
law,  oil  was  used  to  represent  the  grace 
of  the  Spirit.  The  absurdity  of  at- 
tempting to  make  this  a  perpetual  ordi- 
nance in  the  church,  appears  from  the 
fact,  that  the  gift  of  healing  was  not. 
given  as  a  perpetual  grant,  nor  the 
Apostolic  order  as  perpetual — but  both 
for  the  temporary  purpose  of  founding 
the  gospel  church.  For  instances  of 
•uch  symbolic  use  of  outward  applica- 


IfM  Ande  king 
Herod  heard  of  him;  (for  his 
name  was  spread  abroad;)  and  he 
said,  That  John  the  Baptist  was 
risen  from  the  dead,  and  therefore 
mighty  works  do  show  forth  them- 
selves in  him. 

15  Others  f  said,  That  it  is  Elias. 
And  others  said,  That  it  is  a  pro- 
phet, or  as  one  of  the  prophets. 

16  But  when  Herod  heard  thereof, 
he  said,  It  is  John,  whom  I  behead- 
ed :  he  is  risen  from  the  dead. 

If  17  For  Herod 
himself  had  sent  forth,  and  laid 
hold  upon  John,  and  bound  him 
in  prison,  for  Herodias'  sake,  his 

«Matt.l4.1,&/5  Lu.  9.7.&C.    /Matt.  16.14.  ch.  8.28. 


tions,  see  2  Kings  5 :  14.  Mark  8 :  23. 
John  9  :  6,  &c.  In  James  5  :  14,  the 
elders  of  the  church  were  directed  to 
pray  and  anoint  the  sick  with  oil  in 
the  name  of  the  Lord,  to  show  that  the 
healing  could  come  from  God  alone. 
Ben  gel,  however,  thinks  that  the  oil  is 
named  as  a  common  means  of  cure, 
for  it  was  much  used  at  the  East  for 
the  sick,  as  by  the  Good  Samaritan. 
This  is  nothing  like  the  Popish  prac- 
tice of  "extreme  unction,"  for  that  is 
the  superstitious  anointing  of  a  dying 
person — where  it  is  meant  as  a  sacra- 
ment, and  not  as  a  cure.  There  is  no 
warrant  in  God's  word  for  any  such 
practice,  nor  is  there  any  hint  of  such 
a  sacrament.  It  is  an  awful  imposture 
of  a  false  church. 

§63.  Herod  holds  Jesus  to  be  John 
the  Baptist — (§  24-vss.  17-21.) — 
Galilee  f    Perea. 

Matt.        I        Mark.         I      Luke.       I     John. 

14.  1-12. 1  6.  14-29.  I  9.  7-9.  | 

14.  King.  He  was  tetrarch — here 
called,  king.  *§  Mighty  works.  Rather, 
"the  mighty  works,"  of  which  he  had 
heard — that  is,  the  miracles,  the  pow~ 
ers,  are  exerted  in  him. 

15.  As  one  of  the  prophets.  That  is, 
resembling  one  of  the  prophets  of  for- 


44 


MARK. 


[A  D.  82. 


brr>ther  Philip's  wife:  for  he  had 
married  her. 

18  For  John  had  said  unto  He- 
rod, It  is  not  lawful*  for  thee  u> 
have  thy  brother's  wife. 

19  Therefore  Herodias  had1  a 
quarrel  against  him,  and  would 
have  killed  him ;  but  she  could  not. 

20  For  Herod  feared b.  John, 
knowing  that  he  was  a  just  man 
and  an  holy,  and  observed2  him  • 
and  when  he  heard  him,  he  did 

<i  Le.  18.16.     1  or,  an  inward  grudge,    b  Ex.  11.3. 
Eze.  2.5-7.    2  or,  kept  him,  or  saved  him. 

mer  times.  It  should  read,  "that  he 
is  a  prophet  as  one  of  the  prophets" — 
not  greater. 

16.  It  is  supposed  that  Herod  was  a 
Sadducee,  and  thus  a  disbeliever  in 
the  resurrection.  If  so,  his  conscience 
prevailed  above  his  theories.  This 
alarm  was  no  superstition,  nor  system 
of  doctrine,  but  the  scorpion,  sting  of 
his  own  soul.  His  sin  found  him  out, 
and  exposed  his  guilt  by  these  very 
strugglings  of  remorse.  Men  may 
well  be  afraid  of  this  punishment, 
which  so  foreruns  the  torture  of  the 
undying  worm  in  hell. 

18.  Herodias  was  niece  to  Herod, 
and  to  his  brother  Philip.  These  broth  - 
ers  had  the  same  father,  but  different 
mothers.  To  accomplish  the  wicked 
object  of  Herod,  he  divorced  his  own 
wife,  and  Herodias  divorced  her  hus- 
band, which  last  was  especially  scan- 
dalous in  the  eye  of  the  Jews.  Be- 
sides, Herod  then  married  his  living 
brother's  wife,  which  was  adultery :  and 
she  was  also  his  own  sister-in-law  and 
niece,  which  was  incest. 

19.  See  notes  on  Matthew  14  :  8. 
^[  Therefore.  Because  John  had  so  pro- 
nounced. ^  Had  a  quarrel.  Or  rather, 
as  the  term  is,  had  a  grudge  against 
him. 

20.  Observed  him.  Herod  observed 
John.  The  term  means,  respected 
him — held  him  in  consideration.  Some 
read,  Saved  him,  i.  e.  from  Herodias. 
jf  Did  many  things.  This  describes  his 
>utward  courtesy.    He  did  many  things 


many     things,    and    heard    him 
gladly. 

If  21  And  when  a 
convenient  day  was  come,  that 
Herod  on  his  c  birthday  made  a 
supper  to  his  lords,  high  captains, 
and  chief  estates  of  Galilee; 

22  And  when  the  daughter  of  the 
said  Herodias  came  in,  and  danced, 
d  and  pleased  Herod  and  them  that 
sat  with  him,  the  king  said  unto 
the  damsel,  Ask  of  me  whatsoever 


«  Ge.  40.20.     d  Isa.  3.1G. 


— only  not  the  great  thing.  He  did 
not  break  off  his  sinful  conduct.  Men 
will  often  treat  the  truth  and  its  min- 
isters with  civility,  up  to  the  point 
where  they  are  reproved  by  it,  and 
feel  that  it  addresses  themselves  as 
guilty  men.  But  the  great  defect,  as 
with  Herod,  is  that  they  receive  it  only 
so  far  as  it  does  not  aim  at  themselves 
nor  seem  to  condemn  their  conduct. 

21.  Convenient  day.  Opportune,  for 
her  purpose — as  though  contrived  by 
her.  ^  Lords.  Magnates,  chief  men, 
or  noblemen.  ^[  High  captains.  Princi- 
pal military  officers.  ][  Chief  estates. 
That  is,  men  of  chief  consecpience  fur 
wealth  or  station. 

22.  The  Jews  disliked  such  celebra- 
tions, and  this  was  one  of  the  heathen 
customs  which  the  Herodian  family 
had  adopted  from  the  Romans.  Van- 
cing  girls  are  a  class  who  are  accustom- 
ed to  entertain  persons  at  the  East. 
Our  ladies  were  invited  to  see  one  per- 
form in  Cairo.  She  was  decked  with 
silks  an:  velvets,  the  long  hair  orna- 
mented With  jewelry,  and  the  dance 
was  a  strange  wriggling  of  the  body, 
with  singing  through  the  nose,  and 
with  thumb  pieces  for  a  tinkling  mu- 
sic. She  was  a  married  woman,  and 
the  fee  was  $5.00.  No  gentlemen  ara 
allowed  to  witness  these  performances, 
since  the  reforms  brought  in  by  Mo- 
hammed Ali. 

23.  This  shows  the  reckless  and 
profane  character  of  Herod.  He  was 
notoriously  vile,    and   was   at  length 


A.  D.  32.] 


CHAP.  VI. 


45 


thou  wilt,  and  I  will  give  it  thee. 

23  And  he  sware  unto  her,  What- 
soever" thou  shalt  ask  of  me,  I  will 
give  it  tL.'e,  unto  the  haW  of  my 
kingdom. 

24  And  she  went  forth,  and  said 
unto  her  mother,  What  shall  I  ask  ? 
And  she  said,  the  head  of  John  the 
Baptist. 

25  And  she  came  in  straightway 
with  haste  unto  the  king,and  asked, 
saying,  I  will  that  thou  give  me,  by 
and  by,  in  a  charger,  the  headb  of 
John  the  Baptist. 

26  And  the  kino;  was  exceeding 

o  Est.  5.3,6.  7.2.    6  Ps.  37.12,14. 


banished  by  Caligula  to  Spain,  and 
died  in  exile.  ^  Unto  the  half,  &c.  A 
form  of  oath,  expressing  the  length  to 
which  he  would  go. 

25.  By  and  by.  This  does  not  mean 
shortly,  or  soon,  but  forthwith,  now, 
immediately.  This  daughter's  name  was 
Salome. 

26.  The  king  was  very  sorry.  That 
is,  to  find  the  result  of  his  rash  oath, 
and  the  serious  way  in  which  he  had 
entangled  himself:  and  he  was  trou- 
bled lest,  putting  John  to  death  on  so 
slight  a  ground,  he  might  not  satisfy 
the  people.  So  surely,  sin  brings  mis- 
cry.  His  rash,  proud  word,  committed 
him  to  foulest  deeds,  and  these  brought 
remorse  of  conscience.  One  word  of 
wickedness  may  involve  a  man  in  mis- 
ery for  this  life  and  the  next.  How 
the  perjured  man  may  sorrow  over  his 
falsity,  through  long  years  of  punish- 
ment. And  how  often  rash  promises 
lead  to  deeds  of  darkness  and  wo,  that 
a  life-long  agony  of  mind  cannot  expi- 
ate or  relieve. 

27.  "When  lust  hath  conceived,  it 
bringeth  forth  sin ;  and  sin,  when  it  is 
finished,  bringeth  forth  death."  James 
1:15.  ^  An  executioner.  The  term  is 
{peculator — a  Latin  word,  signifying  a 
sentinel,  or  a  soldier  of  the  guard. 
Mark  wrote  at  Rome.  How  it  is  that 
#uch  a  military  officer  was  sent,  does 


sorry;  ytt  for  his  oath's  sake,  and 
for  their  sakes  which  sat  with  him, 
he  would  not  reject  her. 

27  And  immediately  the  king 
sent  an1  executioner,  and  com- 
manded his  head  to  be  brought; 
and  he  went,  and  beheaded  him 
in  the  prison, 

28  And  brought  his  head  in  a 
charger,  and  gave  it  to  the  damsel  : 
and  the  damsel  gave  it  to  her  mo- 
ther. 

29  And  when  his  disciples  heard 
of  it,  theyc  came  and  took  up  his 
corpse,  and  laid  it  in  a  tomb. 

1  or,  one  of  At*  guard,    c  Acts  8.2. 

not  appear  from  Mark's  narrative,  but 
is  fully  explained  by  Josephus.  In  his 
account  of  the  death  of  John  the  Bap- 
tist, he  tells  us  that  Herod  was  on  his 
march  to  invade  the  territory  of  Are- 
tas,  when  he  imprisoned  John  in  the 
fortress  of  Machaerus,  adjoining  thw 
country  of  Aretas,  and  also  when  he 
ordered  his  death.  This  Aretas  was 
king  of  Arabia  Petrea.  Herod  had 
married  his  daughter,  but  she,  from 
ill-treatment,  had  fled  to  her  father. 
This  undesigned  coincidence  between 
Mark's  narrative  and  the  fuller  account 
of  Josephus,  goes  to  establish  its  truth. 
At  Samaria,  in  a  crypt  of  a  ruined 
church,  the  degraded  people  pretended 
to  show  us  the  tomb  of  John  the  Bap- 
tist. 

29.  Hi&  disciples.  That  is,  John's. 
See  Notes  on  Matthew  (Observations) 
for  the  lessons  here  taught.  (1)  How 
depraved  is  human  nature,  if  even  the 
gentler  sex,  even  woman,  even  a  girl, 
can  be  so  wicked.  (2)  How  frolicsome 
companies  will  lead  to  rash  promises 
and  deeds.  (3)  How  revenge  will 
prompt  to  violence.  (4)  H(  w  false 
honor  will  iead  to  bloody  murder!  (5) 
Conscience  will  torment  the  sinner  in 
this  life.  (6)  How  uinisterial  faith- 
fulness may  expect  to  suffer  from  the 
debased  and  vile — as  all  ages  hav« 
proved  and  exemplified. 


#6 


M\RK. 


[A.  D  S2. 


f  30  And  a  the  apos- 
tles ga  there  1  themselves  together 
unto  Jesus,  and  told  him  all  things, 
both  what  they  had  done,  and  what 
they  had  taught. 

31  And  he  said  unto  them,  Come 
ye  }rourselves  apart  into  a  desert 
place,  and  rest  awhile:  for  there 
were  many  coming  and  going,  and 
they  had  no  leisure  so  much  as  to 
eat. 

32  And  they  departed  into  a  de- 
sert place  by  ship  privately. 

33  And  the  people  saw  them  de- 
parting, and  many  knew  him,  and 
ran  afoot  thither  out  of  all  cities, 
and  outwent  them,  and  came  toge- 
ther unto  him. 

34  And  Jesus,  when  he  came  out, 


1 64.  The  Twelve  return,  and  Jesus 
retires  with  them  across  the 
Lake.  Five  Thousand  Fed. — Ca- 
pernaum— E.  coast. 

Matt.         I      Mark.        I       Luke.        |      John. 

14.  13-21.J6.  30-44. |9. 10-17. |6.  1-14. 
31.  Many  coming  and  going.  John's 
narrative  incidentally  accounts  to  us 
for  this  great  throng  of  travelers,  com- 
ing and  departing ;  for  he  states  that 
''the  passover  was  nigh  at  hand."  6 : 4. 
This  also  shows  us  how  our  Lord's 
withdrawing  for  awhile  would  relieve 
him  of  the  crowd,  as  they  would  natu- 
rally go  on  towards  Jerusalem.  These 
undesigned  coincidences  show  the  truth 
of  the  narratives — and  the  independent 
character  of  the  testimonies  which  the 
Evangelists  give.  See  Blunt,  on  the 
Veracity,  sect.  1:13.  As  we  were  in 
the  neighborhood  of  Jerusalem  on  the 
week  preceding  the  Passover,  we  saw 
groups  of  people  flocking  up  to  the 
holy  city  for  the  feasts.  Though  these 
were  chiefly  of  the  Greek  and  Romish 
church,  going  up  to  keep  Passion  Week 
und  Easter,  we  saw  the  mode  of  travel- 
jug  illustrated.  People  were  in  bands 
oi  one  or  two  hundred,  some  on  mules, 
•ome  on  foot,  cften  with  banners,  and 


saw  much  people,  and  was  moved 
with  compassion  toward  them,  be- 
cause b  they  were  as  sheep  not  hav« 
ing  a  shepherd :  and  he  began  tc 
teach  them  many  things. 

35  And*  when  the  day  was  now 
far  spent,  his  disciples  came  unto 
him,  and  said,  This  is  a  desert  place, 
and  now  the  time  is  far  passed  : 

36  Send  them  away,  that  they 
may  go  into  the  country  round 
about,  and  into  the  villages,  and 
buy  themselves  bread :  for  they 
have  nothing  to  eat. 

37  He  answered  and  said  unto 
them,  Give  ye  them  to  eat.  And 
they  say  unto  him,  Shall d  we  go 
and  buy  two  hundred !  pennyworth 
of  bread,  and  give  them  to  eat  ? 

61Ki.  22.17.  c  Matt.  14.15, &c.  Lu.  9.12,4c.  Jno.  6.5.&0 
d  Nu.  11.13,22.  2  Ki.  4.43.     1  See  on  Matt.  18.28. 

children  so  small  as  to  be  fastened  to 
the  backs  of  the  animals,  and  carrying 
provisions  for  the  way  in  their  sacks. 
We  saw  these  bands  stop  at  holy  places, 
as  at  Bethlehem,  perform  some  reli- 
gious service,  and  pass  on :  and  so  they 
were  coming  and  going,  as  one  band 
would  follow  another,  and  press  for- 
ward. 

33.  Afoot.  Rather,  by  land,  as  dis- 
tinguished from  v.  32,  "by  ship." 

34.  Came  out.  Either  from  his  pri- 
vate retirement,  whither  he  went  (32), 
or  from  the  boat.  If.  the  latter,  it 
would  be,  "when  he  disembarked." 
John  intimates  that  he  had  reached 
his  place  of  retirement  before  the  mul- 
titudes came  up.  6 :  3-7.  But  Mark 
declares  that  the  crowd  out-went  the 
ship's  company.  They  may  have  tra- 
veled more  rapidly,  but  as  they  "fol- 
low," not  knowing  where  our  Lord 
would  land,  he  sa  *  them  come  up,  after- 
wards. So  Luke  says,  "he  received 
them." 

35.  And  note,  much  of  the  dxty  having 
past.  Matthew  has  it,  "It  being  eve- 
ning." Luke  reads,  "  When  the  day 
began  to  decline." 

37.   Two  hundred  per.nywoi  Ih      Thii 


A    D.  32.] 


CIIAP.  VI. 


47 


88  He  saith  untc  them,  How 
many  loaves  have  ye  ?  go  and  see. 
And  when  they  knew,  they  say, 
Five,  and  two  fishes. 

39  And*  he  commanded  them 
to  make  all  sit  down  by  companies 
upon  the  green  grass. 

40  And  they  sat  down  in  ranks, 
by  hundreds,  and  by  fifties. 

41  And  when  he  had  taken  the 
five  loaves  and  the  two  fishes,  he 
looked  up  to  heaven,  and  blessed,b 
and  brake  the  loaves,  and  gave 
them  to  his  disciples  to  set  before 
them ;  and  the  two  fishes  divided 
he  among  them  all. 

42  Andp  they  did  all  eat,  and 
were  filled. 

«  Matt.  15.35.   ch.  8.5.     &  1  Sam.  9.13.    Matt.  26.26.    Lu. 
24.30.     c  De.  8.3. 


was  a  quantity  proposed  by  them.  But 
Philip  declared  (John  6:  7)  that  this 
would  not  be  sufficient.  The  term 
translated  penny  is  the  Roman  denarius, 
equal  to  about  a  shilling,  which  would 
make  the  amount  $25.00. 

40.  Ranks.  The  term  means,  origi- 
nally, square  plots,  like  garden  beds. 
\  By  hundreds  and  fifties.  In  groups, 
platoons,  or  squares.  The  terms  would 
iudicate  several  detached  companies  in 
bands  of  a  hundred  and  of  fifty,  for 
convenient  distribution  of  the  meal. 
Luke  has  it,  "by  fifties,"  one  hundred 
in  front  and  fifty  deep. 

41.  To  set  before  them.  "That  they 
might  distribute  to  them." 

43.  There  remained  more  than  twelve 
times  the  amount  -which  they  had  at 
first. 

44.  See  the  concluding  observations 
on  Matt.  14:  13-21.  This  miracle,  like 
the  most  of  our  Lord's,  was  a  redemptive 
act.  It  displayed  his  power  not  only, 
Dut  his  power  and  grace  in  a  certain 
direction,  viz.  restoring  the  ruins  of 
the  fall.  It  hinted  therefore  of  his 
redeeming  office-work,  and  of  the  great 
results.  Want  is  a  fruit  of  the  fall. 
His  work  aims  at  a  restoration  cf  the 
origiual  plenty,  and  a  redemption  from 


43  And  they  too'*  up  twelve  bas- 
kets full  of  the  fragments,  and  of 
the  fishes. 

44  And  they  that  did  eat  of  the 
loaves  were  about  five  thousand 
men. 

1f45  And  d  straight 
way  he  constrained  his  disciples 
to  get  into  the  ship,  and  to  go  tc 
the  other  side  before  unto *  Beth* 
saida,  while  he  sent  away  the  pec- 
pie. 

46  And  when  he  had  sent  them 
away,  he  •  departed  into  a  moun- 
tain to  pray. 

47  And  when  even  was  come,  the 
ship  was  in  the  midst  of  the  sea, 
and  he  alone  on  the  land. 

d  Matt.  14.22, &c.  Jno.  6.17,&c.    1  or,  over  against  Betlh 
saida.      e  Matt.  6.6.    ch.  1.35.    Lu.  6.12. 

all  the  fruits  of  the  curse,  in  his  king 
dom.  Elisha  had  wrought  such  a  mir- 
acle on  a  smaller  scale.  2  Kings  4:  42 
-44.  Though  the  Jews  often  carried 
provisions  on  such  journeys,  they  would 
naturally  have  been  through  with  U 
by  this  detention.  The  actual  neces* 
sity  was  confessed. 

\  65,  Jesus  Walks  upon  the  Water 
Lake  of  Galilee.     Genncsaret. 

Matt.         j      Mark.        |     Luke.       i      John. 

14.  22-36. 1 6.  45-56.|  |6.  15-21. 

45.  Bethsaida.  See  Map.  The  city 
of  Andrew  and  Peter,  James  and  John, 
on  the  west  of  the  Lake.  The  miracle 
just  narrated,  was  performed  at  Beth- 
saida, (Julias,)  on  the  east  side  of  the 
Lake.  No  traces  of  this  Bethsaida, 
which  was  denounced  by  our  Lord  with 
Chorazin,  can  now  be  found.  The  shore 
is  wholly  desolate. 

46.  Having  bid  them  farewell — as 
the  term  is.  fl  To  pray.  Christ  was  a 
real  man,  as  well  as  real  God.  He 
needed  to  pray,  because  he  Was  a  man 
and  had  trials,  and  knew  that  he  was 
going  forward  to  death.  Besides,  in 
prayer  he  communed  with  his  father, 
and  poured  forth  his  desires.  Tbii 
teaches  us  to  pray,  and  to  practiw>  «* 
cret  prayer. 


48 


MAKK. 


[A.  D.  12 


48  And  he  saw  them  toiling  a  in 
rowing ;  for  the  wind  was  contra- 
ry unto  them :  and  about  the 
fourth  watch  of  the  night  he 
cometh  unto  them,  walking  upon 
the  sea,  and  would  have  passed  b 
by  them. 

49  But  when  they  saw  him c 
walking  upon  the  sea,  they  d  sup- 
posed it  had  been  a  spirit,  and 
cried  out : 

50  (For  they  all  saw  him,  and 
were  troubled.)  And  immediately 
he  talked  with  them,  and  saith 
unto  them,  Be  of  good  cheer  :  it e 
is  I ;  be  not  afraid. 

51  And  he  went  up  unto  them 
into  the  ship  •  and f  the  wind 
ceased ;  and  they  were  sore  amazed 
in  themselves  beyond  measure,  and 
wondered. 


•  Joo.  1.13.    6  Lu.  24.28.    c  Job  8.9.    d  Lu.  24.37.   elsa. 
43.2.    /Ps.  93,3,4. 


48.  In  rowing.  The  term  means 
rather  in  tossing,  or  driving.  1[  Walked 
upon  the  sea.  By  the  laws  of  nature,  he 
would  have  sunk  in  this  attempt  to 
walk  upon  the  water.  Thus  he  proved 
himself  the  Lord  of  nature.  ^[  lie 
would  have  passed  by  them.  Was  about 
passing  beyond  them,  the  better  to 
show  himself  to  them.  Compare  Luke  J 
24:  28. 

50.  Afte"r  his  salutation,  Matt,  re-  i 
5ords  the  zealous  attempt  of  Peter  to  | 
^alk  out  to  the  Master  on  the  water. 
It  is  omitted  by  Mark,  perhaps  indi- 
cating that  he  wrote  his  Gospel  narra- 
tive from  Peter's  report  or  preaching, 
and  on  this  account  omitted  to  record 
an  incident  in  which  Peter  was  so  con- 
spicuous.    ^[  It  is  I.    Literally,  I  am  I. 

52.  It  is  here  charged  upon  them 
that  they  did  not  consider  that  exertion 
of  omnipotence  which  had  just  before 
provided  them  with  food :  nor  did  they 
conclude  that  this  same  power  could 
provide  in  this  new  difficulty.  They 
•eked,  as  Israel  of  old,  "Can  God  fur  • 


52  For  they  considered  not  the 
miracle  of  the  loaves  :  for  their 
heart  s  was  hardened. 

53  And  h  when  they  had  passed 
over,  they  came  inf.o  the  land  of 
Grennesaret,  and  drew  to  the  shore, 

54  And  when  they  were  come 
out  of  the  ship,  straightway  they 
knew  him, 

55  And  l  ran  through  the  whole 
region  round  about,  and  began  to 
carry  about  in  beds  those  that 
were  sick,  where  they  heard  he 
was. 

56  And  whithersoever  he  en- 
tered, into  villages,  or  cities,  or 
country,  they  laid  the  sick  in  the 
streets,  and  besought  him  that 
they  might  touch, k  if  it  were  but 
the  border  *  of  his  garment :  and 
as  man}7  as  touched 1  him  were 
made  whole. 

g  Isa.  63.17.     h  Matt.  14.34.     i  Matt.  4.24.    ch.  2.1-3. 

ft  Matt.  9.20.  ch.  5.27,28.  Acts  19.12. 

I  Nu.  15.38,39.     1  or,  it. 


nish  a  table  in  the  wilderness.  We 
are  so  slow  to  take  the  full  benefit  of 
God's  gracious  dealings.  We  do  not 
rely  upon  him  for  all  things.  "Trust 
in  him  at  all  times."  ^  They  considered 
not.  That  is,  in  its  evidence  of  his 
power  over  the  natural  world.  ^  Their 
heart  toas  hardened.  Hence  they  were 
dull  of  perception.  The  darkness  of 
the  understanding  belongs  to  our  fallen 
estate.  Eph.  1:  18.  "  The  natural  man 
discerneth  not  the  things  of  the  spirit 
of  God." 

53.  Into.  Rather  to  that  part  of  the 
Lake  ''off  Gennesaret,,J  as  they  had 
not  yet  landed. 

54.  They  knew  him  for  he  had  beej 
there  before. 

55.  Carry  about.  This  implies  that 
occasionally  they  could  not  be  sure  of 
the  place  where  he  was,  and  had  to 
carry  the  sick  in  pursuit  of  him. 

50.  "That  they  might  even  touch." 
^[  The  border  of  his  garment.    ■ 

divine  powei   3ould  give  healing   

to  the  touct   of  his  apparel.     8o  the 


A.  D.  32.] 


CHAP.  VII. 


49 


CHAPTER  VII. 
IfmHEN*  came    to- 
JL   gether  unto  him 
the  Pharisees,  and  certain  of  the 
scriles,  which  came  from  Jerusa- 
lem. 

2  And  whsn  they  saw  some  of 
his  disciples  eat  bread  with  *  de- 
filed (that  is  to  say,  unwashen) 
hands,  they  found  fault. 

3  For  the  Pharisees,  and  all  the 
Jews,  except  they  wash  their  hands 
2  oft,  eat  not,  holding  the  tradi- 
tion b  of  the  elders. 

4  And  when  they  come  from  the 
market,  except  they  wash,c  they 
eat  not.  And  many  other  things 
there  be,  which  they  have » re- 
ceived to  hold,  as  the  washing  of 

a  Matt.  15.1, Ac.  1  or,  common.  2  or,  diligently:  Gr. 
•cith  the  fist— up  to  the  elbow:  Theophylact.  6  Gal.  1.14. 
Col.  2.8, 11, 23.     c  Job  9.30,31. 


diseased  Ionian  (Matt.  9:  20,  Mark  5: 
27)  touched  the  hem  of  his  garment  in 
the  confidence  of  being  made  whole. 
It  was  the  touch  of  faith,  and  not  the 
garment  itself  that  secured  the  effect. 
See  notes  on  Matt.  10:  20.  This  heal- 
ing virtue  imparted  to  Christ's  raiment 
has  been  perverted  by  the  superstitious, 
in  attributing  healing  or  saving  prop- 
erties to  pretended  relics;  as  the  coat 
of  oar  Lord,  which  papists  have  pre- 
tended to  show  for  miraculous  uses! 
mainly  to  get  money  from  the  credu- 
lous, or  to  work  upon  the  superstitious 
for  church  power. 

PART  V. 

From  our  Lord's  third  Passover 
until  his  final  departure  from 
Galilee,  at  the  Festival  of  Tab- 
ernacles. 

Time,  six  months. 
CHAPTER  VII. 
\  67.  Our  Lord  Justifies  his  Disci- 
ples for  Eating  with  Unwashed 
H>.nds. — Capernaum. 

Matt.         I       Mark.       |        Luke.       I       John. 

15.  4-20.  I  7.  1-23.  | 
It  Trould  se  im  that  our  Lord  did  not 


cups,  and8  pots,   brazen  vessels, 
and  of4  tables. 

5  Then  the  Pharisees  and  scribes 
asked  him,  Why  walk  not  thy 
disciples  according  to  the  tradition 
of  the  elders,  but  eat  bread  with 
unwashen  hands  ? 

6  He  answered  and  said  unto 
them,  Well  hath  Esaias  d  prophe- 
sied of  you  hypocrites,  as  it  is 
written,  This  people  honoreth  me 
with  their  lips,  but  their  heart  is 
far  from  me. 

7  Howbeit,  in  vain  do  they  wor- 
ship me,  teaching  for  doctrines 
the  commandments  of  men. 

8  For*  laying  aside  the  com- 
mandment of  God,  ye  hold  the 
tradition  of  men,  as  the  washing 

3  Sextarius  is  about  a  pint  and  a  half.  4  or,  bed*. 
d  Isa.  29.12.     e  Isa.  1.12. 


go  up  to  Jerusalem  at  this  Passover ; 
and  not  until  the  feast  of  Tabernacles, 
because  the  Jews  sought  to  kill  him, 
and  would  have  done  so. 

2.  Defiled.  Literally,  common  or  un- 
clean, i.  e.  ritually,  though  otherwise 
clean. 

3.  All  the  Jews.  This  language  is 
like  that  of  one  not  a  Jew.  Mark  cer- 
tainly wrote  for  Gentiles,  and  some 
think  he  was  himself  a  Gentile — a  Ro- 
man. See  Introduction.  <[  Oft.  The 
term  means  fist — doubled  fist — and  so, 
by  a  free  rendering,  zealously  or  dili- 
gently. And  almost  all  the  translations 
of  this  term  amount  to  this  idea. 
^Holding.   Holding  fast. 

4.  Wash.  If  they  are  not  washed, 
i.  e.  in  this  way,  ceremonially,  and  as 
to  the  hands.  ^Tables.  This  is  the 
term  for  the  couches  (triclinia)  on  which 
they  reclined  at  meals.  The  baptising 
here  could  not  have  been  by  immersion, 
and  we  infer  that  there  was  a  lawful 
baptism  in  some  other  mode.  Tho 
sprinkling  or  pouring  or  washing,  was 
baptism.  The  vessels  used  were  the 
water  pots  spoken  of  in  Jolm  2 :   6. 

8.  First  they  subordinated  God's  com 


60 


MARK. 


[A  D.  32, 


of  pots  and  cups  :  and  many  other 
suck  like  things  ye  do. 

9  And  he  said  unto  them,  Full 
well  *  ye  reject  the  commandment 
of  God,  that  ye  may  keep  your 
own  tradition. 

10  For  Moses  said,  Honour*  thy 
father  and  thy  mother ;  and,  Who- 
so b  curseth  father  or  mother,  let 
him  die  the  death. 

11  But  ye  say,  If  a  man  shall  say 
to  his  father  or  mother,  It  is  Cor- 
han,c  that  is  to  say,  a  gift,  by 
whatsoever  thou  mightest  be  prof- 
ited by  me ;  he  shall  be  free. 

12  And  ye  suffer  him  no  more 
to  do  aught  for  his  father  or  his 
mother; 

13  Making  the  word  of  God  of 
none  effect  through  your  tradition, 
which  ye  have  delivered :  and 
many  such  things  do  ye, 

14  And  when  he  had  called  all 
the  people  unto  him,  he  said  unto 
them,  Hearken  unto  me  every  one 
9/ you,  and  understand  :d 

15  There  is  nothing  from  with- 
out a  man  that,  entering  into  him, 

1  or,  frustrate:  v.  13.  a  Ex.  20.12.  De.  5.16.  6  Ex. 
n.17.  Le.  20.9.  Pr.  20.20.  c  Matt.  15.9.  23.18.  dPr. 
8.5.  Isa.  6.9.  Acts  8.30. 

tnand  to  human  tradition.  Then,  they 
rejected  the  commandment  in  order  to 
keep  those  traditions,  v.  9.  So  the 
Romanists  have  come  to  put  their  own 
traditions  above  God's  word,  and  then, 
to  forbid  God's  word  to  the  people — 
even  sometimes  on  pain  of  death, 

9.  Full  ivell.  This  may  mean  either 
truly  (v.  6)  or  rcfinedly — that  is  by 
their  glosses,  smoothing  it  over. 

11.  Corban.  See  Notes  on  Matthew. 

12.  And  ye  suffer  him.  This  is  the  con- 
sequence of  their  false  constructi',ns  of 
duty.  They  prevent  all  keeping  of 
God's  law.  The  fifth  commandment, 
"which  is  the  first  commandment  with 
premise,"  is  the  foundation  of  all  good 
society      And  whatever  hinders   Chil- 


ean defile  him:  but  the  things 
which  come  out  of  him,  those  arc 
they  that  defile  the  man. 

16  Ife  any  man  have  ears  to 
hear,  let  him  hear. 

17  Andf  when  he  was  entered 
into  the  house  from  the  people, 
his  disciples  asked  him  concerning 
the  parable. 

18  And  he  saith  unto  them,  Are 
ye  so  without  understanding  also  ? 
Do  ye  not  perceive,  that  whatso- 
ever thing  from  without  entereth 
into  the  man,  it  can  not  defile  him ; 

19  Because  it  entereth  not  into 
his  heart,  bute  into  the  belly,  and 
goeth  out  into  the  draught,  purg- 
ing all  meats  ? 

20  And  he  said,  That  which 
cometh  out  of  the  man,  that  de- 
fileth  the  man. 

21  For h  from  within,  oirt  of  the 
heart  of  men,  proceed  evil  thoughts, 
adulteries,  fornications,  murders, 

22  Thefts,  covetousness,2  wick- 
edness, deceit,  lasciviousness,  an 
evil  eye,  blasphemy,  pride,  foolish- 


e  Matt. "11. 15.    /Matt.  15.15, Sec.    g  1  Car.  6.13.    h  Ge. 
6.5.    Ps.  14.1,3,53.    1.3.    Jer.  17.9.        2  covetous)wsse*, 

wickednesses. 


dren  from  being  kind  and  obedient  to 
their  parents  does  indeed  violate  and 
set  aside  God's  law,  and  breaks  up  the 
whole  structure  of  society.  Family 
order  is  at  the  bottom  of  all  good  order 
in  the  world:  and  all  such  theories  as 
would  tend  to  disregard  the  family  re- 
lation, are  to  be  opposed  as  destructive 
to  the  best  interests  of  mankind. 

19.  Because.  The  eating  is  a  bodily 
thing,  and  does  not  go  to  the  soul,  but 
into  the  belly.  Hence  outward  bodily 
rites  can  not  cure  the  soul.  ^  Purging, 
This  is  physically  true,  the  portion 
carried  off  being,  by  its  removal,  the 
purger  of  the  meat — as  in  passing,  the 
no  arishment  is  separated,  and  the  rert 
is  cast  out. 


k.  D  32.] 


CHAr.  VII. 


51 


23  All  these  things  come  from 
Within,  and  defile  the  man. 

If  24  And*  from 
thence  he  arose,  and  went  into 
the  borders  of  Tyre  and  Sidon, 
and  entered  into  an  house,  and 
would  have  no  man  know  it:  but, 
khe  could  not  be  hid. 

25  For  a  certain  woman,  whoso 
young  daughter  had  an  unclean 
spirit,  heard  of  him,  and  came  and 
fell  at  his  feet: 

26  The  woman  wag  a1  Greek,  a 
Syrophenician  by  nation :  and  she 
besought  him  that  he  would  cast 
forth  the  devil  out  of  her  daughter. 

27  But  Jesus  said  unto  her,  Let 
the  children  first  be  filled:  forc  it 
is  not  meet  to  take  the  children's 


a  Matt.  15.21.&0.     b  ch.  2.1. 
(  Matt.  7.6.  10.5,6. 


1  or,  Gentile :  Isz,  49.12. 


23.  The  whole  teaching  of  this  pas- 
sage is  plain — that  men  are  depraved 
by  nature,  and  that  all  manner  of  sin 
comes  from  within.  Matt,  "forth  from 
the  heart."  The  unrenewed  heart  is  a 
fountain  of  corruption.  And  if  so, 
there  is  no  help  but  in  the  renewal  of 
man's  moral  nature,  and  divine  power 
is  needed  for  this.  Outward  purifyingg 
are  therefore  a  vain  reliance. 

|  68.  The  Daughter  of  a  Syropheni- 
cian Woman  is  Healed. — Region  of 
Tt/re  and  Sidon. 

Matt.         I        Mark.       I       Luke.      I       John. 

15.  21-28.  J  7.  2-1-30.  J 

See  full  explanation  in  Notes  on  Mat- 
Ihew. 

24.  Bid.  He  would  avoid  the  Phari- 
sees. 

26.  Syrophenician.  These  were  dis- 
tinguished from  other  Phenicians,  as 
the  Carthagenians.  This  country  lay 
between  Syria  and  Phenicia.  Mark 
designates  the  woman  by  the  country 
where  she  dwelt.  Mark  calls  her  "a 
woman  of  Canaan,"  because  of  the  peo- 
ple to  whom  she  belonged.  This  indi- 
cates the  heathen  nativity.  Mark  also 
calls  her  "a  Greek,'''  that  is.  a  Gentile 
*r  pag*ii.     The  heathens  had  for  a  long 


bread  and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said 
;unto    him,  Yes,  Lord:   yetd  the 

dogs  under  the  table  eat  of  the 
children's  crumbs. 

29  And  he  said  unto  her,  Fore 
this  saying  go  thy  way ;  the  devil 
is  gone  out  of  thy  daughter. 

dO  And  when  she  was  come  to 
her  house,  she  found  the  devil 
?one  '  out,  and  her  daughter  laid 
upon  the  bed. 

Tf31  Andff  again 
dppa.ting  from  the  coasts  of  Tyre 
and  &idon,  he  came  unto  the  sea 
of  (Galilee,  through  the  midst  of 
the  coast  of  Decapolis. 

32  And  tLey  bring  him  unto  one 
that  wa*  deal,  and  had  an  imped- 
ed Rom.  15.8  0    ED.i\z-U.     c  Isa.  66.2.    /Uno.  3.8. 
g  Matt,  15.29,&c. 

time  been  cs^le>*  Gr<jek,  because  the 
heathen  with  whom  the  Jews  came  in 
contact  were  mostly  s*ucL,  or  used  the 
Greek  language. 

27.  First.  The  Jew*  v^re  first  to 
have  the  offer,  ^et  this  was  uot  to  ex- 
clude any  true  suppliant,  as  here. 
^  Bogs.  Little  dogs. 

28.  Truth,  Lord;  or  grai^  th*t  it  is 
so,  for  even  the  dogs,  &c. 

30.  Laid.  i.  e.  instead  of  Deinjj 
tossed  or  torn  with  the  demon. 

\  69.  A  Deaf  and  Dumb  Man  Hsax.**. 

and  Four  Thousand  Fed. 

The  Becapolis. 


Matt. 

15.  29-39. 


Mark. 

7.  31-37. 

8.  1—9. 


31.  From  the  coasts.  It  does  not  ap- 
pear that  our  Lord  actually  crossed 
the  border  into  the  heathen  country, 
but  was  in  the  vicinity,  or  region. 
And  now  from  these  coasts  or  confines 
he  departed  through  the  midst  of  the 
region  of  Decapolis.  ^Becapolis.  Prob- 
ably he  crossed  the  Jordan  and  camo 
round  to  the  Lake. 

32.  One  that  was  deaf .  This  case  ia 
giren  by  Mark  in  detail.  Matthew  has 


52 


MARK. 


[A.  D.  32. 


iment  in  his  speech;  and  they  be- 
seech him  to  put  his  hand  upon 
him. 

33  And  he  took  him  aside  from 
the  multitude,  and  put  his  fingers 
into  his  ears,  and*  he  spit,  and 
touched  his  tongue; 

34  Andb  looking  up  to  heaven,c 
he  sighed,  and  saith  unto  him, 
Ephphatha,  that  is,  Be  opened. 

35  And d  straightway  his  ears 
were  opened,  and  the  string  of 
his  tongue  was  loosed,  and  he 
spake  plain. 

36  And  he  charged  them  that 
they  should  tell  no  man:  but  the 

och.  8.23.  Jno.9.6.  b  ch.  6.41,  Jno.  11.41.  17.1. 
C  Jno.  11,33,38.     d  Isa.  35.5,6.  Matt.  11.5. 

given  a  more  general  account  of  his 
miraculous  works  here,  without  sin- 
gling out  any  one  instance.  ^An  im- 
pediment, &c.  This  phrase  is  the  ren- 
dering of  a  single  word,  which  means 
speaking  with  difficulty,  tongue-tied. 
v.  35.  ^[  To  put  his  hand  upon  him. 
He  had  been  known  to  use  this  method, 
though  no  such  external  act  was  requi- 
site. Christ  would  commonly  honor 
the  plan  of  working  by  means  even 
when  he  evidently  exerted  miraculous 
power.  Yet  he  would  show  that  the 
power  resided  in  himself,  and  as 
incarnate  in  our  flesh.  The  Romish 
Church  has  mocked  our  Lord  by  using 
the  spittle  in  certain  religious  ceremo- 
nies. He  takes  nothing  from  any  one 
else,  but  with  the  moisture  of  his  own 
mouth  upon  his  finger,  touches  the 
man's  tongue. 

34.  Sighed.  Or,  groaned  in  sympa- 
thy and  earnest  emotion.  "He  took 
our  infirmities  and  bare  our  sicknesses, 
both  in  life  and  death."  \Ephphatha. 
'This  word  is  in  the  Syro-Chaldaic  lan- 
guage which  our  Lord  used  in  addres- 
sing the  man,  and  Mark  gives  the  word 
as  he  spake  it. 

35  The  string  of  his  tongue.  The  lig- 
ament: cord.  This  expresses  the  na- 
ture of  the  impediment,  and  instead  of 
resoiting,  as  man  would  do,  to  a  sur- 
gical operation,  he  spits  and  touches 


more  he  charged  them,  so  much 
the  rmre  a  great  deal  they  pul> 
lished  it; 

37  And  were  beyond  measure 
astonished,  e  saying,  He  hath  done 
all  things  well:  he  maketh  f  both 
the  deaf  to  hear,  and  the  dumb  to 
speak. 

CHAPTER  VIII. 

TfTNr  those  days, 
J_  the  multitude 
being  very  great,  and  having  noth- 
ing to  eat,  Jesus  called  his  disci- 
ples unto  him,  and  saith  unto 
them, 

2  I    have    compassion h    on    the 

ePs.  139.14.  Acts  14.11.  /Ex.  4.10,11.  g Matt.  15.32, 
Ac.     h  Ps.  145.  8.15.  He.  5.2. 


the  tongue!  Another  mighty  miracle 
of  its  kind,  yet  as  distinct  from  the  one 
of  demoniacal  possession.  ^  Spake 
plain.  That  is,  distinctly,  which  shows 
that  the  man  was  not  dumb,  but  had 
such  an  obstruction  or  impediment  as 
is  described.  The  spiritual  meaning 
that  lies  in  this  miracle  is  clear  to  all. 
37.  Their  exclamation  is  rather  from 
common  astonishment  than  from  living, 
saving  faith.  They  were  amazed  at 
his  wondrous  works.  The  work  was 
likened  to  that  of  the  original  creation. 
Gen.  1 :  31.  Luther  remarks,  that  our 
loving  Lord  has  seen  what  damage  and 
mischief  is  done  through  tongues  and 
ears,  Stier  says  that  the  charge  to 
them,  in  v.  36,  to  tell  no  man,  must 
have  included  the  healed  man  himself, 
that  he  should  not  publish  it  abroad, 
as  he  would  be  so  likely  to  do.  Ob- 
serve that  "scarcely  is  the  power  of 
speech  given  to  him,  but  he  is  ordered 
to  be  silent:  in  order  that  he  might 
learn,  or  at  least,  we  through  him,  that 
the  right  hearing  consists  in  obeying 
— that  the  right  use  of  the  unbound 
tongue  shall  consist  only  yi  a  free-will 
binding  of  the  same  to  obedience." 

CHAPTER  VIII. 
1-10.  For   an    explanation   of  thl* 
feeding  the  Four  Thousand,  see  Matt. 
15 :  32-38.  notes. 


A.  D.  32.] 


CHAP.  VIII. 


53 


multitude,  because  they  have  now 
been  with  me  three  days,  and 
have  nothing  to  eat: 

3  And  'f  I  send  them  away  fast- 
ing to  tneir  own  houses,  they  will 
faint  by  the  way:  for  divers  of 
them  came  from  far. 

4  And  his  disciples  answered 
him,  From*  whence  can  a  man 
satisfy  these  men  with  bread  here 
in  the  wilderness? 

5  And  he  asked  them,  How  many 
loaves  have  ye  ?  And  they  said, 
Seven. 

6  And  he  commanded  the  people 
to  sit  down  on  the  ground:  and  he 
took  the  seven  loaves,  and  gave 
thanks,  and  brake,  and  gave  to  his 
disciples  to  set  before  them;  and 
they  did  set  them  before  the  peo- 
ple. 


ach.6.36,37,&c. 


8.  That  teas  left,  seven  baskets.  We 
see  that,  as  in  the  previous  miracle  of 
this  kind,  there  must  have  been  an  ac- 
tual addition  to  the  amount  of  food. 
They  had  only  seven  loaves  at  the  out- 
set. They  have  seven  baskets  of  frag- 
ments left,  after  the  four  thousand 
were  fed. 

9.  Four  thousand.  Matthew  adds, 
"besides  women  and  children."  There 
is  every  evidence  that  Mark  could  not 
have  copied  from  Matthew.  He  varies 
in  word,  constantly,  but  not  in  meaning. 
§70.  The  Pharisees  and  Sadducees 

again  require  a  Sion. — Near  Mag- 
dala. 

Matt.      |       Mark.       I        Luke.        I        John. 

16. 1-4. 18.10-12. 1 

10.  The  parts  of  Dalmanulha.  Mat- 
thew has  it  '•'■the  coasts  of  Magdala," 
which  is  the  same;  for  these  towns  were 
in  the  same  district,  and  he  came  into 
the  parts  or  coasts,  that  is,  the  confines 
or  vicinity  of  these  places.  Compare 
note  ch.  5:  1.  Magdala  is  about  three 
miles  from  Tiberias,  on  the  edge  of 
Gennesaret.     It  is  a  small  sluster  of 


7  And  they  had  a  few  small  fish- 
es: and  heb  blessed  and  command- 
ed  to  set  them  also  before  them. 

8  So  they  did  eat,  ande  were  fill- 
ed: and  d  they  took  up  of  the  bro- 
ken meat  that  was  left,  seven  bas- 
kets. 

9  And  they  that  had  eaten  were 
about  four  thousand:  and  he  sent 
them  away. 

^[10  And  straight- 
way •  he  entered  into  a  ship  with 
his  disciples,  and  came  into  the 
parts  of  Dalmanutha. 

11  And {  the  Pharisees  came 
forth,  and  began  to  question  with 
him,  seeking  of  him  a  sign  from 
heaven,  tempting  him. 

12  And  he  sighed  deeply  in  his 
spirit,  and  saith,  Why  doth  this 
generation  seek  after  a  sign?  Ver- 

&  Matt.  11.19.  cPs.  107.5,6.  145.16.  d\  Ki.  17.14-16. 
2  Kl  4.2-7.  42-44.  e  Matt  15.39.  /Matt.  12.38.  16,l,£j. 
Jno.  6.30. 

huts  on  the  W.  shore,  and  is  now  called 
Majdel.  We  saw  but  here  and  there 
a  living  being  in  the  town  of  Mary  of 
Magdala,  or  'Magdalene.'  That  it  wag 
on  the  W.  coast,  is  plain  from  his  ta- 
king ship  to  pass  from  Decapolis  on 
the  East  to  these  quarters, 

11.  Tempting.  Putting  him  to  the 
test. 

12.  Sighed  deeply  in  his  spirik  This 
expresses  his  intense  emotion.  He  was 
so  affected  at  their  hardness  and  wick- 
edness. ^A  sign.  Some  visible  attes- 
tation of  his  claims.  He  had  given 
them  sufficient  proofs.  They  would 
not  be  persuaded  though  one  rose  from 
the  dead.  ^No  sign.  Literally:  "// 
there  shall  be  given."  A  form  of 
strong  abjuration  from  the  Hebrew,  as 
"If  thev  shall  enter  into  my  rest." 
Heb.  3:11. 

$71.  The  Disciples  cautioned 
against  the  Leaven  of  the  Phar- 
isees.— N.   E.    C  oast  of  the  Lake. 

M:itt.        I        Mark.  Luke.        I        John. 

1G.  5-12. |8.  13-21.  I 

13.  The  other  site.  That  is,   of   .iitj 


64 


MARK. 


[A.  D.  33 


ily  I  say  unto  y  )u,  There  shall  no 
sign  be  given  unto  this  generation. 
1 13  ^nd  he  left 
them,  and,  entering  ikco  the  ship 
again,  departed  to  the  other  side. 
14  Now  the  disciples  had  forgot- 
ten to  take  bread,  neither  had  they 
in  the  ship  with  them  more  than 
oi'.e  loaf. 

16  And  he  charged  them,  saying, 
Tiviie  heed,  beware  •  of  the  leaven* 
of  the  Pharisees,  and  of  the  leav- 
en of  Herod. 

lti  And  they  reasoned  among 
themselves,  saying,  It  is  because 
we  Lave  no  bread. 

17  And  when  Jesus  knew  it,  he 
saith  unto  them,  Why  reason  ye, 
because  ye  have  no  bread?  perceive 
c  ye  not  yet,  neither  understand? 

a  Pr.  1JM7.   Lu.  12.1.    6  Ex  12.20.    Le.  2.11.   1  Cor.  5.6-8. 
c  Ch.  6.52. 


Lake;  recrossing  now  to  the  parts  from 
which,  he  had  just  come,  on  the  N.  E. 
coast. 

14.  One  loaf.  Mark  adds  this  import- 
ant clause  which  Matthew  has  not  giv- 
en us,  showing  that  they  had  neglected 
to  make  any  special  provision,  and  that 
they  were  quite  without  any  supply. 

15.  The  leaven.  The  insidious  errors 
of  the  Pharisees,  &c.  of  which  the  be- 
ginnings should  be  avoided.  ^  The  leav- 
en of  Herod.  Matthew  has  it  "0/  the 
Sadducees."  But  it  is  inferred  from  sev- 
eral passages  that  Herod  was  a  Sad- 
ducee  in  doctrine.  Besides  his  politi- 
cal creed  and  pretensions  were  opposed 
to  Christ,  and  his  court  was  irreligious. 
This  was  meant  to  caution  them  against 
all  these  forms  of  error  and  sin.  Be- 
sides, hypocrisy  was  included:  as  they 
tempted  him  and  insincerely  asked  a 
sign.  Herod,  too,  was  "that  fox/' 
Luke  13:  31.  ' 

17,  18.  Matthew  has  it,  "0  ye  of  lit- 
tle faith,"  which  is  quite  equivalent. 

19.  Whet.  I  brake,  $c.  Matthew 
gives  the  same  idea  a  construction 
which  explains  the  sense.     "Do  ye  not 


have  ye  yourd  heart  yet  hardened? 

18  Having e  eyes,  see  ye  not?  and 
having  ears,  hear  ye  not?  and  do 
ye  not f  remember? 

19  When  I  brake  the  five  e  loaves 
among  five  thousand,  how  many 
baskets  full  of  fragments  took  ye 
up?    They  say  unto  him,  Twelve. 

20  And  when  the  seven  h  among 
four  thousand,  how  many  baskets 
full  of  fragments  took  ye  up?  And 
they  said,  Seven. 

21  And  he  said  unto  them,  How 
is  it  that  ye  do  not  understand? 

^f  22  And  he  com- 
eth  to  Bethsaida;  and  they  bring 
a  blind  man  unto  him,  and  be- 
sought him  to  touch  i  him. 

23  And  he  took  the  blind  man 
by  the  hand,  and  led  him  out  of 

d  ch.  3  5.  16.14.  e  Isa.  44.18.  /2Pe.l.l2.  g  ch.  6.38, 
44.  Matt.  14.17-21.  Lu.  9.12-17.  J  no  6.5-13.  A  v.  \-9. 
Matt.  34-38.     i  Matt,  8  3,15. 

understand,  neither  remember?"  He 
called  these  miracles  to  their  mind,  be- 
cause they  had  so  plainly  and  recently 
exhibited  to  them  his  almighty  power, 
as  able  to  provide  for  their  wants.  Yet 
for  thinking  of  their  having  no  supply 
of  bread,  they  could  not  understand  his 
teachings  about  doctrine  and  duty. 
^Baskets  full.  "The  fullness  of  how 
many  baskets  took  ye  up?"  The  term 
"basket"  in  vs.  19  and  20  is  different 
in  the  Greek.  The  latter  is  such  an 
one  as  Paul  was  let  down  in  at  Damas- 
cus, Acts  9  :  25.  Greswell  supposes 
that  it  was  a  kind  of  crib,  used  also  to 
sleep  in  during  a  stay  in  the  desert. 
The  name  is  from  a  word  meaning  wo- 
ven. 

§72.  A  Blind   Man   Healed. — Bctk- 
saida,  (Julias.)  vs.  22-26  only. 

This  is  one  of  the  three  or  four  pas- 
sages not  found  in  Matthew  at  all, 

22.  Bethsaida.  This  was  the  Beth- 
saida  on  the  N.  East  side  of  the  lake, 
called  Julias  for  distinction.  See  Map. 
This  was  not  the  Bethsaida  where  niosi 
of  his  mighty  works  were  done* 


A.  D.  32.] 


chap.  vm. 


55 


the  town:  and  when  he  had  spit a 
on  his  eyes,  and  put  his  hands 
upon  him,  he  asked  him  if  he  saw 
aught. 
2l  And  he  looked  up,  and  said,b 
I  see  men,  as  trees,  walking. 

25  After  that,  he  put  his  hands 
again  upon  his  eyes,  and  made  him 
Lock  up:  and  he  was  restored,  and 
saw'  every  man  clearly. 

26  And  he  sent  him  away  to  his 
house,  saying,  Neither  go  into  the 

a  ch.  7.33.     6  Ju.  9.36.  Isa.  29.18.  1  Cor.  13.11,12. 
c  Pr.  4.18.    Isa.  32.3.    1  Pe.  2.9. 

*  23.  Led  him  out  of  the  town.  This 
was  partly  to  be  aside  from  the  crowd, 
and  110  doubt  to  avoid  any  public  agi- 
tation (see  v.  26);  partly,  perhaps,  be- 
cause the  people  had  already  seen  his 
miracles  and  disbelieved,  and  partly  to 
exercise  the  blind  man  in  this  formali- 
ty of  being  led,  as  teaching,  by  an  out- 
ward sign,  both  Christ's  superiority  and 
the  need  of  humility  and  docility.  He 
would  separate  him  also  to  his  own 
method  of  cure,  so  that  they  {ho 
brought  him  should  be  convinced  of 
the  miracle,  and  should  have  no  praise. 
Stier  says,  that  it  was  also  to  give  him 
his  first  sight  under  the  clear,  open  sky 
of  heaven.  ^  Spit  on  his  eyes.  Christ 
chose  again  to  employ  an  external  sign, 
partly  to  do  honor  to  the  use  of  means, 
though  it  was  no  help  to  him,  partly  to 
encourage  this  man's  faith  by  the  sense 
of  touch,  as  he  could  not  see,  and  partly 
to  express  by  a  symbol  his  prerogative 
of  working  how,  where,  and  whereby 
he  pleaseth.  Here,  also,  it  is  some- 
thing from  himself  that  he  employs: 
and  his  divinity  shines  through  the  veil 
of  his  flesh. 

24.  Christ  chose  to  make  the  cure 
gr&dnal  in  this  case,  so  that,  at  first, 
the  blind  man  saw  men  so  indistinctly 
that  they  seemed  to  him  like  trees,  on- 
ly that  they  moved.  This  indicates 
that  he  had  not  been  blind  from  his 
birth,  as  he  knew  the  appearance  of 
trees. 

25.  That  our  Lord  so  gradually  led 
Ihe  man  into  full  light,  shows  us  the 


town,  nor  tell  it  to  ar.y  in  the 
town. 

127  And «»  Jeans 
went  out,  and  his  disciples,  Into 
the  towns  of  Cesarea  Philippi: 
and  by  the  way  he  asked  his  dis- 
ciples, saying  unto  them,  Whom 
do  men  say  that  I  am? 

28  And  they  answered,  John- 
the  Baptist:  but  some  say,  Elias; 
and  others,  One  of  the  prophets. 

29  And  he  saith  unto  them,  But 

d  Matt.  16.13, Ac.    Lu.9.18,&c.      e  Matt.  H.2. 

waiting  wisdom  and  condescension  with 
which  he  will  thus  treat  the  spiritually 
blind.  When,  therefore,  he  puts  to  us 
the  question,  if  we  see  aught,  let  us  not 
proudly  or  precipitately  answer  with 
the  broad  Yes,  but  like  this  man,  let 
us  look  up!  Stier.  ^[  Made  him  look  up 
The  terms  here,  as  the  connexion  shows, 
mean  rather  he  made  him  to  see  again. 

26.  To  his  house,  &c.  Naturally,  he 
might  have  gone  blazing  the  cure 
abroad.  But  our  Lord,  for  several  rea 
sons,  would  have  him  go  home,  and  make 
it  known.  So  with  the  demoniac  from 
among  the  tombs.  Every  converted 
man  has  a  great  work  to  do  in  his  own 
domestic  circle.  There  religion  begins. 
Religion  in  families  is  a  most  eminent 
means  of  spreading  the  gospel.  The 
Church  of  Christ  has  been  perpetua- 
ted by  a  godly  house. 

§73.    Peter  and  the  others  again 

profess  their  faith  in  christ. 

Cesarea  Philippi. 

fatt.  !       Mark.        '        Luke.       I     John. 

lb.  13-20., 8.  27-30.|9.  18-21.1 

This  town  had  its  name  as  Philip's 
Cesarea,  from  the  tetrarch  Herod- 
Philip,  (not  the  husband  of  Herodias,) 
in  whose  territory  it  lay.  It  is  thus 
distinguished  from  Cesarea  on  the  coast 
near  Joppa.  It  is  a  retired  spot,  en- 
circled by  the  mountains  of  Lebanon. 

27.  By  the  way.  Matthew  has  it, 
"When  he  came  into  the  coasts,"  oi 
vicinity  of  the  place.  Luke  further 
tells  us  that  it  was  "as  he  was  alon<j 
praying,"  or  praying  in  private,  his 


56 


MARK. 


[A.  D.  82, 


whom  say  ye  that  I  am?  And  Pe- 
ter answereth  and  saith  nnto  him, 
Thou*  art  the  Christ. 

30  And  he  charged  them  that 
they  should  tell  no  man  of  him. 
If  31  And  he  began 
to  teach  them,  that  the  Son  of 
man  must  suffer  many  things;  and 
be  rejected  oi  the  elders,  and  of 
the  chief  priests  and  scribes,  and 
be  killed;  and  after  three  days  rise 
again. 

32  And  he  spake  that  saying 
openly.  And  Peter  took  him  and 
began  to  rebuke  him. 

33  But  when  he  had  turned  about, 
and  looked  on  his  disciples,  he  re- 
buked b  Peter,  saying,  Get  thee 
behind  me,  c  Satan;  for  thou  sa- 

a  Jno.  1.41-49.  6.69.  11.27.  Acts  8.37.  Uno.  5.1.    6  Re. 
3.19.     c  1  Cor.  5.5. 

disciples  came  to  him,  and  he  asked 
them. 

29.  Thou  art  the  Christ.  Matthew 
adds  to  this,  "the  Son  of  the  living 
God,"  while  Luke  gives  it  summarily, 
"the  Christ  of  God." 

30.  See  especially  notes  on  Matt. 
16:  20.  Matthew  gives  also  our  Lord's 
reply  and  promise,  which  Mark  omits. 
§74.  Our   Lord   foretells  his  own 

Death  and  Resurrection. 


Matt. 

Mark. 

Luke. 

10.  21-28. 

8.  31-38. 

9.1, 

9.  22-27. 

See  notes  on  Matt.  16:21-28.  See 
also  on  Luke  9:22-27. 

31.  Rejected.  The  word  means,  con- 
temptuously rejected.  ^  After  three  days. 
Matthew  has  it  "the  third  day,"  which 
explains,  since  parts  of  the  first  and 
third  days  were  reckoned  for  hco  days. 
Compare  Deut.  14:  28  with  26:  12,  and 
1  Sam.  20:  12  with  5  :  19,  and  Matt. 
26  :  2  with  27 :  63,  64.  It  was  the  prac- 
tice among  the  Jews  in  their  reckon- 
ing, to  count  a  part  of  the  day  as 
though  it  had  been  the  whole.  1  Kings 
20:29.  Esther  4:  16. 

32.  Openly    That  is,  positively  and 


vourest  not  the  things  that  be  of 
G-od,  but  the  things  that  be  of  men. 

34  And  when  he  had  called  the 
people  unto  him,  with  his  disciples 
also,  he  said  unto  them,  Whoso- 
ever d  will  come  after  me,  let  him 
deny  himself,  and  take  up  his  cross, 
and  follow  me. 

35  For*  whosoever  will  save  his 
life,  shall  lose  it;  but  whosoever 
shall  lose  his  life  for  my  sake  and 
the  gospel's,  the  same  shall  save  it. 

36  For  what  shall  it  profit  a  man, 
if  he  shall  gain  the  whole  world, 
and  lose  his  own  soul  ? 

37  Or  what  shall  a  man  give  in 
exchange  for  his  soul  ? 

38  Whosoever,  f  therefore,  shall 
be  ashamed  of   me,  and    of   my 

d  Matt.  10.38.  16.24.  Lu.  9.23.  14.27.  Tit.  2.12.  e  Est. 
4.14.  Matt.  10.39.  16.25.  Lu.  9.24.  17.33.  Jno.  12.25.  2 
Ti.2.11.  4.6,8.  Re.  2.10.  7.14-18.    /Lu.  12.9.  2Ti.  1.8. 


plainly  to  the  disciples.  ^[Matthew's 
narrative  gives  us  some  insight  of  Pe 
ter's  impulse  in  this  matter.  "Lord, 
this  shall  not  be  unto  thee."  So  one 
Evangelist  supplies,  confirms,  and  elu- 
cidates another. 

33.  Savourest.  Thou  mindest, 

34.  Called  the  people  unto  him  with  his 
disciples.  Matthew  speaks  only  of  the 
disciples,  but  our  Lord  would  publish 
this  rule  of  his  kingdom  to  all,  and 
Mark  adds  this  record,  that  he  called 
the  people  also.  Yet  some  modern  cri- 
tics would  make  this  to  be  a  contradic- 
tion between  the  Evangelists !  fl  Will 
come.  The  Greek  reads,  whosoever 
wishes,  or  is  willing  to  come.    So  in  v.  35. 

35-37.  These  words  are  found  al- 
most the  same  in  Matthew  1 6 :  25,  26 — 
which  see  (notes.)  ^  Shall  save  it 
This  explains  the  language  of  Matt 
Shall  find  it. 

38.  This  verse  is  not  found  in  Mat- 
thew's narrative  but  in  Luke's,  (see 
ch.  9:  26)  though  it  is  abundantly  im- 
plied. ^[  Ashamed  of  me.  That  is,  re- 
luctant to  acknowledge  me  before  men. 
Elsewhere  this  same  sentiment  is  Bet 
expressed.     "  Whoso  shall  confess  nil 


4.  D.  82.1 


!HAP.  IX. 


57 


Words,  in  this  adulterous  and  sin- 
ful generation,  of  him  also  shall 
the  Son  of  man  be  ashamed,  when 
he  cometh  in  the  glory  of  his  Fa- 
ther, with  the  holy  angels. 
CHAPTER  IX. 

AND  he  said  unto  them,  Yerily  ■ 
I  say  unto  you,  that  there  be 
some  of  them  that  stand  here, 
which  shall  notb   taste  of  death, 

a  Matt.  16.28.  Lu.  9.27.     b  Jno.  8.52.  He.  2.9. 


before  men,"  &c.  Luke  12-8.  Re- 
ference is  made  chiefly  to  his  lowly 
circumstances  and  to  the  opposition  of 
chief  men,  which  so  much  discouraged 
an  acknowledgment  of  him  as  the 
Christ,  the  Son  of  God.  "Flesh  and 
blood  "  would  always  incline  to  deny 
his  Divine  claims  because  of  his  lowly 
origin  as  a  man.  See  Matt.  16:  17. 
^[  And  of  my  words.  That  is,  of  my 
doctrines  and  claims.  1[  This  adulter- 
ous and  sinful  generation.  The  term 
adulterous  was  commonly  used  by  the 
prophets  to  denote  the  crime  of  Israel 
in  departing  from  their  covenant  God. 
See  Malachi  2:  11,  &c.  It  was  in  this 
sense  especially  that  the  Jewish  nation 
was  here  called  adulterous — that  they 
had  broken  covenant  with  their  God. 
So  the  phrase,  "  an  evil  and  adulterous 
generation."  Matt.  12:  39.  ^  Cometh 
in  the  glory  of  his  Father.  See  notes  on 
Matt.  26 :  54.  The  reference  is  here  to 
his  final  coming  in  judgment.  Christ 
will  then  be  ashamed  of,  or  refuse  to 
confess,  such  as  have  here  refused  to 
confess  or  profess  him  before  men.  In 
the  day  of  "the  manifestation  of  the 
sons  of  God,"  (Rom.  8,)  he  will  not  own 
them  as  his  adopted  ones. 

CHAPTER  IX. 

1.  The  kingdom  of  God.  Matthew 
has  it,  "  The  Son  of  man  coming  in 
his  kingdom."  This  seems  to  refer 
particularly  to  the  Transfiguration  of 
Christ,  which  wa-5  just  about  to  take 
place,  in  which  he  should  be  displayed 
to  their  view  in  something  of  his  true 
Bpi ritual  dignity  and  heavenly  glory, 
and   this   should  show   to    them    the 


till  they  have  seen  1  he  kingdom  of 
God  come  with  power. 

f  2  And  c  after  six 
days,  Jesus  taketh  xoith  Mm  Peter, 
and  James,  and  John,  and  leadeth 
them  up  into  an  high  mountain, 
apart  by  themselves  :  and  he  was 
transfigured  before  them. 

3  And  his  raiment  became  shin- 
ins:,  exceeding:  white  d  as  snow 


so 


c  Matt.  17.1, &c.  Lu.  9.28,4c.     d  Dan. 


nature  of  his  kingdom,  and  in  this 
event,  by  the  Divine  attestation  which 
he  should  have,  this  kingdom  could  be 
said  to  "  come  with  power."  So  we  find 
Peter  referring  to  this  scene,  as  so  im- 
portant to  their  faith.  2  Pet.  1 :  16, 
17.  He  calls  it  his  majesty,  his  honor 
and  glory,  of  which  they  were  eye 
witnesses. 

g75.     The     Transfiguration.      Our 
Lord's      subsequent      Discourse 
with  the  three  disciples. 
Region  of  Cesarea  Philippi. 

Matt.        I       Mark.      |        Luke.       I        John. 

17.  1-13. |9.  2-13.  |9.  28-36.1 

This  account  of  the  Transfiguration 
is  found  fully  explained  in  the  notes  on 
Matthew  17  :  1-13.  See  also  notes  on 
Luke  9:  28-36.  The  mountain  to 
which  they  had  come  may  have  been 
any  one  of  those  around  the  sea  of 
Tiberias,  as  that  where  he  fed  the  mul- 
titudes. Most  have  thought  it  to  be 
Mt.  Tabor,  which  is  less  than  twc  days 
distance  from  Cesarea  Philippi. 

2.  After  six  days.  That  is,  after  six 
whole  days  had  elapsed, — but  includ- 
ing the  parts  of  two  days  (one  at  each 
end  of  the  reckoning)  would  make 
"  about  an  eight  days,"  as  Luke  has  it. 
For  example,  between  Monday  and 
Monday,  would  be  s-ix  whole  days — yet 
with  both  these  Mondays  reckoned  or 
parts  of  the  two  it  would  be  "about  an 
eight  days."  See  notes  on  Matthew 
16:  28. 

4.  Talking  wilh  Jesus.  Luke  tells  us 
what  they  conversed  about.  "  Hia 
decease  (or  exodus,  literally)  he  should 
accomplish  at  Jerusalem."  ch.   9 :  33 


58 


MARK. 


[A.  D.  32 


as  no  fuller  on  earth  can  while 
them. 

4  And  there  appeared  unto  them 
Elias,  with  Moses  j  and  they  were 
talking  with  Jesus. 

5  And  Peter  answered  and  said 
to  Jesus,  Master,  ib  is  good  for  us 
to  be  here  :*  and  let  us  make  three 
tabernacles ;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias. 

6  For  he  wist  not b  what  to  say ; 
for  they  were  sore  afraid. 

7  And  there  was  a  cloud  that 
overshadowed  them  :  and  a  voice 
came  out  of  the  cloud,  saying,  This 
e  is  my  beloved  Son ;  hear  d  him. 

8  And  suddenly,  when  they  had 
looked  round  about,  they  saw  no 
man  any  more,  save  Jesus  only 
with  themselves. 

9  And  as  they  came  down  from 
the  mountain,  he  charged  them 
that  they  should  tell  no  man  what 
things  they  had  seen,  till  the  Son 
of  man  were  risen  from  the  dead. 


They  were  the  heads  of  the  law  and 
the  prophets,  testifying  to  Christ. 

5.  Luke  adds  that  this  was  after  the 
disciples  had  waked  from  sleep  and  as 
Moses  and  Elias  departed,  ch.  9 :  32, 
33. 

7.  Hear  him.  He  was  now  pointed 
out  before  Moses  and  Elias,  as  greater 
than  all.  They  were  but  his  servants, 
and  all  were  to  hear  him,  above  all,  as 
the  one  to  whom  they  all  gave  witness. 

9,  10.  He  would  here  hint  to  them 
of  his  own  resurrection  as  about  to  be 
opened  and  confirmed  to  them  by  this 
event.  They  knew  not,  as  yet,  what 
the  rising  from  the  dead  should  mean. 
But  when  he  should  have  risen,  then  they 
would  the  better  understand  the  doc- 
trine of  the  resurrection  and  more 
fully  believe  in  his  rising.  Calvin 
holds  that  in  the  Transfiguration,  our 
Lord  meant  to  stow  that  he  had  power 


10  And  they  kept  that  saying 
with  themselves,  questioning  one 
with  another  what  the  rising  from 
the  dead  should  mean.6 

11  And  they  asked  him,  saying, 
Why  say  the  scribes  that  Elias1 
must  first  come  ? 

12  And  he  answered  and  told 
them,  Elias  verily  cometh  first,  and 
restoreth  all  things  j  and  how  it  is 
written  e  of  the  Son  of  man,  that 
he  must  suffer  many  things,  and 
be  k  set  at  nought. 

13  But  I  say  unto  you,  That1 
Elias  is  indeed  come,  and  they 
have  done  unto  him  whatsoevei 
they  listed,  as  it  is  written  of  him. 

T  14  And  when  he 
came  to  his  disciples,  he  saw  a 
great  multitude  about  them,  and 
the  scribes  questioning  with  them. 
15  And  straightway  all  the  peo- 
ple, when  they  beheld  him,  were 
greatly  amazed;  and  running  to 
him,  saluted  him. 

e  Acts  17.18.  /Mai.  4.2.  pPs.  22.  Isa.  53.  Dan.  9.26. 
Zee.  15.7.  h  Fs.  74.22.  Lu.  23.11.  Ph.  2.7.  i  Matt.  11, 
14.     Lu.  1.17. 

in  himself  to  take  his  glory,  had  he 
willed  it,  and  that,  hence,  he  gave  him- 
self willingly  to  suffer. 

§ 76.  The  Healing  of  a  Demoniac,  &c 
Region  of  Cesarea  Philippi. 

Matt.         I       Mark.       I       luke.       |      John. 

17. 14-21.  |9. 14-29.(9.  37-43.  | 

This  account  of  the  dumb  demoniac 
healed  in  the  region  of  Cesarea  Phil- 
ippi, is  found  more  briefly  in  Matthew 
and  Luke.     See  notes. 

14.  The  Scribes  were  probably  now 
charging  the  Master  with  the  same  in- 
ability as  the  disciples:  and  they  had 
set  upon  these  more  severely,  while  the 
Lord  and  the  three  chosen  ones  were 
absent. 

15.  Greatly  amazed.  From  the  strong 
term  here  used,  expressing  the  pro- 
foundest  awe,  it  has  been  inferred  that 
his  face  yet  shone,  in  part,  with  the 


1.  D.  32.] 


CHAP.  IX. 


59 


16  And  he  asked  the  scribes, 
What  question  ye  *  with  them? 

17  And  one  of  the  multitude 
answered  and  said,  Master,  I  have 
brought  unto  thee  my  son,  which 
hath  a  dumb*  spirit: 

18  And  wheresoever  he  take^h 
him,  he  teareth2  him;  and  he  foani- 
eth,b  and  gnasheth  with  his  teeth, 
and  pineth  away:  and  I  spake  to 
thy  disciples,  that  they  should  cast 
him  out;  and  they  could  not. 

19  He  answereth  him,  and  saith, 
0  faithless  c  generation!  how  long 
shall  I  be  with  you?  how  long 
shall  I  suffer  you?  Bring  him 
unto  me. 

1  or,  amonq  yott.selve*.  a  Matt.  12.22.  Lu.  11.1*. 
lot,  disheth  him.  iJulelS.  e  D*.  13.30.  Pa.  78.8. 
He.  I 10. 


glory  which  had  just  sat  upon  hirn. 
See  Ex.  34:  29,  30.  2  Cor.  3:  17,  18. 
That  glory  of  Moses'  face  terrified,  this 
of  Christ  attracted. 

17.  It  was  not  until  the  day  after 
the  transfiguration,  that  they  came 
down  from  the  Mount.  See  Luke  9  : 
37.  ^  Master.  Matthew  has  it  Lord. 
The  term  Master  would  intimate,  per- 
haps, that  this  man  was  a  disciple. 

18.  What  a  contrast  between  the 
open  heaven,  with  the  glorified  visi- 
tants, on  the  Mount,  and  the  misery, 
Btrife,  and  unbelief  below!  ^ My  son. 
Luke  tells  us  that  it  was  an  only  son. 

19.  The  first  word  of  our  Lord,  here, 
is  that  of  rebuke:  How  long?  The  sec- 
ond is  that  of  mercy:  Bring  him!  "In 
wrath  remember  mercy."  The  rebuke 
applied  to  the  scribes  and  the  multi- 
tude. The  father  also,  and  the  disci- 
ples, were  involved. 

20-25.  Mark  here  gives  a  particular 
account  of  the  Saviour's  interview  with 
the  father,  and  of  the  father  s  faith. 

20.  Straightway.  Satan's  power  is 
Bet  at  work  by  Christ's  appearance.  He 
has  great  wrath,  for  his  time  is  short. 
Trench. 

21.  Ofach ilcl.  From  infancy,  or  very 
early  life.  This  question  will  aake 
the  cuie  mo^e  ccnfess'Hi. 


20  And  they  brought  him  uutc 
him:  and  when  he  saw  him, straight 
way  the  spirit  tare  him;  and  he 
fell  on  the  ground,  and  wallowed, 
foaming. 

21  And  he  asked  his  father,  How 
long  is  it  ago  since  this  came  un- 
to him?  And  he  said,  Of  a  child:d 

22  And  oft-times  it  hath  cast  him 
into  the  fire,  and  into  the  waters, 
to  destroy  him:  but  if  thou  canst 
do  anything,  have  compassion  on 
us,  and  help  us. 

23  Jesus  said  unto  him,  If e  thou 
canst  believe,  all  things  are  possi- 
ble to  him  that  believeth. 


<  Job  5.7.    Ps.51.5.      e2Ch.  20.20.    Matt.  17.20.    eh 
11.23.  Lu.  17.6.   Jno.  11.40.  He.  11.6. 


22.  If  thou  canst.  This  would  seem 
a  very  low  grade  of  faith.  But  his 
coming  to  Christ  with  the  poor,  wretch- 
ed son,  whose  case  he  makes  his  own, 
shows  some  confidence,  or  some  hope. 
That  faith  will  prevail,  however  weak, 
which  brings  us  to  Christ  for  salvation, 
even  though  at  first  we  can  only  say, 
"Lord,  I  believe,  help  thou  mine  un- 
belief." v.  24. 

23.  Said  unto  him,  (that,  Gr.)  that 
ordinary  saying  of  his.  ^  If  thou 
canst  believe.  This  seems  to  refer  to  the 
father's  challenge  (v.  22,)  and  throws 
the  challenge  back  upon  his  faith.  It 
means  to  call  for  faith  before  the  act, 
and  on  the  promise.  It  means  to  say 
that  he  will  not  work  a  cure  to  answer 
the  challenge,  but  to  answer  the  faith, 
however  weak.  The  father  felt  this  to 
the  very  heart,  and  answered  with 
tears.  The  father's  faith  is  tested,  and 
upon  this  the  child  is  to  be  healed.  So 
the  baptismal  ordinance  regards  the 
child  in  and  through  the  parent,  and 
so  we  are  included  in  the  first  Adam, 
and  in  the  second  by  the  great  salva- 
tion for  believers.  ^[  All  things  an  pos- 
sible,  &c.  That  is,  the  promises  ar« 
abundant  to  the  believ<  r,  and  all  suffi- 
cient. Besides,  the  faith  of  miracles* 
or  the  faith  requisite  for  the  miraci*- 


30 


MARK. 


[A  D.  32. 


24  And  straightway  the  father 
of  the  child  cried  out,  and  said 
with  tears,  a  Lord,  I  believe,  help 
b  thou  mine  unbelief. 

25  When  Jesus  saw  that  the  peo- 
ple came  running  together,  he  re- 
buked the  foul  spirit,  saying  unto 
him,  Thou  dumb  and  deaf  spirit, 
I  charge  thee,  Come  out  of  him, 
and  enter  no  more  into  him. 

26  And  the  spirit  cried,  and  rentc 
him  sore,  and  came  out  of  him: 
and  he  was  as  one  dead;  insomuch 
that  many  said,  He  is  dead. 

27  But  Jesus  took  him  by  the  d 
hand,  and  lifted  him  up;  and  he 
arose. 

a  Ps.  126.5.     b  He.  12.2.      c  Re.  12.12.    d  Isa.  41.13. 


lous  interposition  of  Christ,  could  ap- 
propriate his  omnipotence. 

24.  Help,  &c.  This  acknowledged 
the  weakness  of  his  faith.  He  had  a 
degree  of  belief,  yet  he  felt  conscious 
of  its  scantiness  and  feebleness.  So 
every  beginner  in  divine  things  is  sen- 
sible of  not  feeling  right,  of  not  having 
conviction  enough,  or  faith  enough,  and 
some  think  they  must  wait  till  they 
get  better.  They  struggle  and  delay 
to  hope  in  Christ,  until  they  can  have 
more  acceptable  feelings.  He  had  some 
faith.  He  felt  that  he  had  not  enough. 
He  wished  for  more.  But  instead  of 
waiting  for  it,  and  keeping  away  from 
Christ  until  he  should  get  it  elsewhere, 
he  comes  forward  to  the  only  true  help- 
er, and  prays  for  more  faith,  "Lord  I 
believe,  help  thou  mine  unbelief." 

25.  /  charge  thee.  He  would  show 
his  own  power  in  contrast  with  the  im- 
potency  of  the  disciples.  See  notes  on 
Matthew.  ^  Enter  no  more.  This  is  the 
greatest  mercy,  not  only  to  drive  out, 
but  to  keep  out  Satan. 

2«.  This  kind.  This  implies  that 
there  are  different  kinds  of  evil  spirits, 
(see  Matt.  12:45,)  of  which  this  was 
among  the  worst.  And  this  remnrk  of 
our  Lord  was  rather  for  their  after  di- 
rection than  for  the  present,  as  they 
•ould  not  fast  while  ha  was  with  them. 


2Q  And  when  he  was  come  into 
the  house,  his  disciples  asked  him 
privately,  Why  could  not  we  cast 
him  out? 

29  And  he  said  unto  them,  This 
kind  can  come  forth  by  nothing 
but  *  by  prayer  and  fasting.  e 

Tf  30  And  they  depart- 
ed thence,  and  passed  through  Gal- 
ilee; and  he  would  not  that  any 
man  should  know  it. 

31  For  he  taught  his  disciples, 
and  said  unto  them,  The  Son  of 
man  is  delivered  into  the  hands  of 
men,  and  they  shall  kill  him ;  and 
after  that  he  is  killed,  he  shall  rise 
the  third  day. 

eEp.  6.18.    /l  Cor.  9.27. 


ch.  2:19.  Alford.  While  we  can  fast 
and  pray,  God  will  command  for  us, 
and  Satan  cannot  prevail  against  us. 
Bp.  Hall. 

$77.  Jesus  again  foretells  his  own 
Death  and  Resurrection. — Gali- 
lee.    See  274. 


Matt. 

17.  22-23. 


Mark.  Luke. 

30-32.  9.  43-45. 


John. 


He  so  repeatedly  and  expressly  fore- 
tells his  death,  that  when  it  should 
come  to  pass,  they  might  not  think  it 
was  unexpected  to  him,  or  against  his 
plan.  John  13:  19. 

30.  Departed.  Passed  along,  that  is, 
by  the  lake  and  the  Jordan.  \  Galilee. 
See  map  in  notes  on  Matthew,  ^j  He 
would  not,  &c.  This  was  in  keeping  with 
his  general  plan  to  avoid  noise  and  spe- 
cial publication  of  his  pretensions,  as 
yet. 

31.  Is  delivered.   Is  to  be  delivered. 

32.  Were  afraid  to  ask  him.  Matthew 
adds,  "they  were  exceeding  sorry." 

$79.    The    Disciples   contend   who 
shall  be  Greatest. — Capernaum. 

Matt.         I        Mark.  Lu'ue.         i     John. 

18.  1-35. 1 9.  33-50. 1 9.  46-50.  | 

33.  It  was  at  this  coming  to  Caper- 
naum that  the  payment  of  the  temple 
tax  was  due.  See  Matt.  17  :  24-27.    B 


A.  D.  32.] 


CHAP.  IX. 


6i 


32  But  they  inder&o.d  not  that 
Baying,  and  were  afraid  to  ask* 
him. 

1"  33  And  b  he  came 
to  Capernaum  :  and  being  in  the 
house,  he  asked  them,  What  was 
it  that  ye  disputed  among  your- 
selves by  tb*  way  ? 

34  But  they  held  their  peace  : 
for  by  the  way  they  had  disputed 
among  themselves  who  should  be 
the  greatest. 

35  And  he  sat  down,  and  called 
the  twelve,  and  saith  unto  them, 

aJno.  16.19.      5 Matt.  18.1.&C.    Lu.3.46,&c.    22.34,4c. 

was  half  a  shekel,  or  about  two  shil- 
lings and  sixpence.  It  was  not  the 
game  as  the  tribute  to  Cassar,  ch.  12: 
14.     Here  the  term  is  the  didrachma,  or 


If c  any  man  desire  to  be  first,  the 
same  shall  be  last  of  all,  and  ser- 
vant of  all. 

36  And  he  took  a  child,  and  set 
him  in  the  midst  of  them :  and 
when  he  had  taken  him  in  his 
arms,  he  said  unto  them, 

37  Whosoever  d  shall  receive  one 
of  such  children  in  my  name,  re- 
ceiveth  me  :  and  whosoever  shall 
receive  me,  receiveth  not  me,  but 
him  that  sent  me. 

38  And  John  answered  him,  say- 
ing, Master,  we  saw e  one  casting 

c  Matt.  20.26,27.  ch.  10.43.     d  Lu.  9.48.     e  Nu.  11.26-28. 

double  drachm,  which  was  the  Grgeco- 
Roman  coin  in  which  the  tax  was  paid 
in  our  Lord's  time.  Yet  the  coin  could 
not  go  into  the  treasury,  but  had  to  be 


changed  for  Jewish  money,  on  account 
if  the  heads  and  figures  on  it,  which 
were  deemed  idolatrous.  This  was  the 
business  of  the  "money  changers"  in 
the  temple:  ch.  11:15.  No  one  was 
forced  to  pay  this  tax ;  but  he  who  neg- 
lected or  refused  it,  was  considered  an 
unfaithful  Jew,  or  one  not  religious. 
The  coin  which  Peter  took  from  the 
fish's  mouth  was  a  "stater," — equal  to 
four  drachmas. 

34-37.  If  our  Lord  had  any  such 
thought  as  to  make  Peter  the  greatest 
of  the  Apostles ;  or  if  the  doctrine  of 
the  Papacy  is  true,  that  there  was  to 
be  an  infallible  head  of  the  church  on 
earth,  and  that  Peter  was  such,  and 
that  the  Pope  is  such  as  the  successor 
of  Peter;  why  did  not  our  Lord  so  de- 
jla^e  at  thie  time,  and  thus  settle  the 


dispute?  How  certainly,  when  they 
"contended  which  of  them  should  be 
the  greatest,"  would  he  have  declared 
to  them  this  doctrine  of  Peter's  pri- 
macy, if  he  had  any  such  doctrine  to 
teach.  But  he  denies  it,  by  his  answer. 
38.  One.  A  certain  one.  This  man 
was  possibly  a  disciple  of  John  the 
Baptist,  who  had  not  yet  outwardly 
joined  himself  to  Jesus,  but  wrought 
jn  his  name,  fl  Because,  &c.  The  ictea 
is,  If  the  receiving  of  any  one,  even  of 
a  little  child,  in  thy  name,  be  the  re- 
ceiving of  thee,  were  we  doing  right 
when  we  forbade  one  who  used  thy 
name,  but  did  not  follow  us  ?  (Alford 
and  Stier.)  "Let  them  note  this,  who 
tie  down  all  grace  to  a  canonical  suc- 
cession." Bengel.  This  man  actually 
did  what  the  very  Apostles  themselves 


MARK. 


[A.  I».  32. 


out  devils  .n  thy  name ,  and  he  fol- 
loweth  not  us  :  and  we  forbad  him, 
because  he  followeth  not  us. 

39  But  Jesus  said,  Forbid  him 
not :  for  there  a  is  no  man  which 
shall  do  a  miracle  in  my  name, 
that  can  lightly  speak  evil  of  me. 

40  For b  he  that  is  not  against 
ns,  is  on  our  part. 

41  Forc  whosoever  shall  give 
you  a  cup  of  water  to  drink  in  my 
name,  because  ye  belong  to  Christ, 
verily  I  say  unto  you,  he  shall  not 
lose  his  reward. 

,    a  1  Cor.  12.3.     6  Matt.  12.30.     c  Matt.  10.42.  25.40. 


were  specially  appointed  to  do :  and  he 
did  even  more  than  the  Apostles  here, 
(v.  28,)  and  the  Lord,  so  far  from  pro- 
hibiting, encourages  him.  See  Num- 
bers 11  :  26-29.  ^Lightly.  Readily, 
easily.  He  will  not  easily  find  it  in 
him  to  speak  evil  of  me,  (1  Cor.  12:3): 
for  example,  to  ascribe  my  work  to 
Beelzebub.  This  is  the  strong  proba- 
bility, and  this  therefore  is  to  be  pre- 
sumed in  your  judgment  of  such — that 
he  will  not  abuse  the  name  which  he 
has  so  used;  and  hence,  till  you  see 
something  wrong,  you  are  to  judge  fa- 
vorably. This  verse  and  the  next  con- 
vey a  great  doctrine  of  Christian  tole- 
ration and  charity.  It  is  a  caution  to 
men,  how  they  presume  to  limit  the 
work  of  the  Spirit  of  God  to  any  sect, 
or  succession,  or  outward  form  of  the 
church    See  Phil.  1 :  16-18.  Alford. 

40,  This  refers  to  outward  conform- 
ity, and  is  not  inconsistent  with  Matt. 
12 :  30,  which  relates  to  inward  unity 
of  purpose.  All  those  who,  notwith- 
standing outward  differences  of  com- 
munion and  government,  believe  in  and 
preach  Jesus  Christ,  without  bitterly 
and  uncharitably  opposing  each  other, 
are  hereby  declared  to  be  helpers  for- 
ward of  eaoh  other's  work.  "O,  that 
all  Christians  would  remember  this." 
Alford. 

41.  "Even  the  smallest  service  done 
In  my  name  shall  not  be  unre warded — 


42  And  whosoever  shall  offend  d 
one  of  these  little  ones  that  believe 
in  me,  it  is  better  for  him  that  a 
millstone  were  hanged  about  his 
neck,  and  he  were  cast  into  the  sea. 

43  And*  if  thy  hand  offend1 
thee,  cut  it  off:  it  is  better  foi 
thee  to  enter  into  life  maimed, 
than,  having  two  hands,  to  go  into 
hell,  into  the  fire  that  never  shall 
be  quenched ; 

44  Where f  their  worm  dieth 
not,  and  the  fire  is  not  quenched. 

45  And  if  thy  foot  offend 2  thee, 

d  Matt.  18.6.  Lu.  17.1,2.  eDe.  13.6.  Matt.  5.29.  lor, 
cause  thee  to  offend;  and  so  vs.  45  and  47.  /Isa.  66.24. 
Re.  14.11.    2  See  ver.  43. 

much  more,  so  great  an  one  as  that  of 
casting  out  devils  should  not  be  prohi- 
bited." How  pointedly,  for  all  time, 
our  Lord  here  rebukes  that  boast  of 
apostolicity — apostolical  church— apos- 
tolical succession — which  cuts  men  off 
from  hope  because  they  are  not  in  their 
pale — "because  they  follow  not  us." 
How  directly  this  language  of  our  Lord 
condemns  the  Pope,  who  talks  of  "  i/s," 
and  claims  that  out  of  his  Romish 
church  there  is  no  salvation !  "By 
their  fruits  ye  shall  know  them,"  &c. 
"Where  a  devil  is  cast  out,  there  is 
the  Spirit  of  God."  Matt.  12:  27,  28. 
Our  Saviour  declares  the  true  doctrine, 
(John  10 :  16,)  that  he  has  sheep  which 
are  of  different  folds,  which  he  will 
bring  in,  "and  there  shall  be  one 
flock  tcoljivv.  (not  'one  fold,'  which 
would  be  another  thing,)  and  one 
shepherd." 

42.  Shall  offend  one,  &c.  The  man- 
ner in  which  our  Lord  passed  from 
speaking  of  little  children,  to  speak  of 
the  disciples,  is  here  narrated  by  Mark 
— throwing  light  thus  upon  the  other 
Evangelists,  fl  Little  ones  that  believe 
in  me.  This  seems  to  refer  to  the  dis- 
ciples who  are  such  as  the  little  child. 
The  receiving,  or  taking  into  fel'Dw 
ship,  seems  to  refer  to  such;  though  if 
such  a  child  be  honored  in  any  way 
for  Christ's  sale*,  the  act  shall  not  lose 
its  reward,  nor  sha\l  even  the  gift  o*  i 


£2.] 


CHAP.  IX. 


tt 


cut  it  off:  it  is  better  for  thee  to 
enter  halt  into  life,  than,  having 
two  feet,  to  be  cast  into  hell, 
into  the  fire  that  never  shall  be 
quenched. 

46  Where  their  worm  dieth  not, 
and  the  fire  i3  not  quenched. 

47  And  if  thine  eye1  offend  thee, 
pluck  it  out :   it  is  better  for  thee 


cup  of  cold  water  to  a  disciple  be  pass- 
ed by.  This  discourse  on  Christian 
fellowship  would  seem  to  have  been 
called  forth,  by  their  rebuking  the  man 
who  wrought  miracles  but  was  not  of 
their  company.  The  fruit  of  his  labor 
and  this  divine  attestation  of  his  work, 
entitled  him  to  respect.  No  man  so 
honored,  and  empowered  as  a  worker 
of  miracles,  could  easily  be  found  tak- 
ing stand  against  Christ,  v.  39.  This 
passage  does  not  favor  a  schismatic 
disposition  in  any,  but  it  teaches  us, 
that  where  we  find,  in  any  visible  pale, 
those  who  honor  Christ  and  are  honor- 
ed by  him  in  their  work,  we  are  to 
receive  them  in  our  hearts  as  Chris- 
tians. 

44.  Their  worm  dieth  not.  This  lan- 
guage would  readily  be  understood  by 
the  Jews  as  very  expressive.  Gehenna, 
or  the  Valley  of  Hinnom,  with  all  its 
offcast  carcasses,  eaten  of  worms,  and 
bur  at  with  fire,  was  the  familiar  figure 
for  eternal  punishment.  And  nothing 
so  awful  on  earth  for  the  comparison. 
There  is  an  allusion  to  Isa.  66:24.  An 
undying  worm  gnawing  upon  all  that 
remains  of  a  man,  and  the  "burning 
tire,  quenchless  as  eternity,  will  al- 
ways express  with  all  the  power  of  lan- 
guage, the  infinite  torture  of  the  lost, 
forever.  This  phrase  is  thrice  repeated 
here,  and  it  is  itself  a  double  expres- 
sion of  the  awful  idea.  How  can  it  be 
denied,  then,  cr  doubted.  Suppose 
these  tortures  literal  or  not,  no  one 
will  pretend  to  conceive  the  reality. 
\nd  if  in  such  like  terms,  the  endless 
punishment  of  the  wicked  be  not  taught, 
neither  is  the  endless  happiness  of  the 
righteous,  nor  the  endless  existence  of 


to  enter  into  the  kingdom  of  God 
with  one  eye,  than  having  twa 
eyes,  to  be  cast  into  hell-fire  ; 

48  Where  their  worm  dieth  not, 
and  the  fire  *  is  not  quenched. 

49  For  every  one  shall  be  salted 
with  fire,  and  every  sacrifice  b  shall 
be  salted  with  salt. 

a  Ter.  44.46.  Lu.  16.24.     5  Le.  2.13.  Bze.  43.24. 

God.  "Everlasting,"  "forever,"  "un- 
quenchable,"— these  are  the  terms. 

49.  Considering  the  main  scope  of 
the  passage,  which  is  to  enjoin  dcniala 
of  the  flesh  and  spirit,  and  considering 
the  use  of  the  terms  in  the  following 
verse,  we  must  think  that  this  refer.s 
chiefly  to  the  tribulation  to  be  encoun- 
tered, and  the  trials  to  be  undergone, 
by  Christians  who  had  just  been  en- 
joined to  part  with  a  hand,  or  an  eye, 
rather  than  sin  and  be  lost.  The  pas- 
sage in  its  general  sense  may  be  like 
that  in  1  Cor.  3: 13.  "The  fire  shall 
try  every  man's  work  of  what  sort  it 
is."  So  the  word  is  a  fire  (Jer.  23 :  29,) 
and  so  also  is  the  Holy  Ghost.  Matt. 
3:11.#  But  every  Christian  may  ex- 
pect special  "fiery  trials,"  as  opposi- 
tion of  men,  difficult  circumstances  for 
religious  living,  severe  temptations  of 
Satan,  discouragement  in  his  work, 
sore  affliction,  searching  tests  of  prin- 
cipleas  :  to  part  with  hand  or  eye.  And 
this  trial  shall  salt,  or  season  every 
Christian.  Heb.  12:  6-3.  The  trial  of 
their  faith  shall  be  more  worth  while 
than  the  trial  of  perishing  gold.  For 
it  shall  be  found  unto  praise  and  hon- 
or and  glory.  1  Pe.  1 :  7.  Tribulations 
shall  be  sprinkled  upon  Christians  as 
a  preservative.  Rev.  7:  13,  14,  &c. 
This  sense  is  confirmed  by  the  ritual 
sense  of  salt.  Mather  says  "it  signi- 
fied at  once  the  perpetuity  of  the  cov- 
enant of  grace,  and  the  wholesome 
conversation  required  of  his  people  in 
an  ungodly  world.  And  thus  by  the 
whole  material  of  the  offering,  we  are 
taught  that  our  meat  offerings,  ou 
works  of  faith  and  love,  being  anoint- 
ed by  the  spir      and  perfumed  by  tb.«a 


64 


MARK. 


[A.  D.  32 


50  Salt  is  good  :  but  if  the  salt a 
have  lost  his  saltness,  wherewith 
will  ye  season  it  ?  Have  b  salt  in 
yourselves,  and  have c  peace  one 
with  another. 

CHAPTER   X. 

If  A  ND  d  he  arose 

J\_  from  thence, 

and  cometh  into  the  coasts  of  Ju- 

■  Matt.  5.13.  Lu.  14.34.    6  Col.  4.6.    c  Ps.  34.14.   2  Cor. 
13.11.    He.  12.14.       d  Matt.  19.1,&c.    Jno.  10.40. 


incense  of  Christ's  mediation,  are  ac- 
cepted of  God  in  a  covenant  of  salt." 
Mather  on  the  Types,  p.  197.  The 
truth  is  that  tribulations  are  visited 
upon  God's  people  as  a  preservative 
from  self  confidence,  from  habitual  neg- 
lect of  God,  from  wandering  into  sins. 
And  according  to  the  ritual  sense  of 
the  salt  in  the  sacrifice,  they  show 
God's  faithfulness,  who  treats  with  us 
in  "a  covenant  of  salt;"  and  they  are 
in  order  to  our  wholesome  conversa- 
tion. So  eveof  Christian  is  salted  with 
fire.  Wo  to  them  that  choose  iniquity 
rather  than  affliction.'  Job  36:  21.  The 
double  work  of  Christ  is  here  hinted  at, 
as  respects  the  righteous  and  the  wick- 
ed. A  fiery  work  is  for  the  righteous 
here,  which  shall  end  in  their  purifica- 
tion and  conversion.  A  fiery  work  re- 
mains for  the  wicked  hereafter,  which 
is  not  to  pnrify,  but  to  punish,  and 
this,  like  their  sin,  will  last  forever. 
See  Matt.  3:  2,3.  Therefore  Christians 
should  think  it  not  strange  concerning 
the  fiery  trial,  which  is  to  try  them,  as 
though  some  strange  thing  happened 
unto  them,  &c.  1  Peter  4 :  12.  \And 
every  sacrifice.  This  is  to  be  understood 
as  a  quotation,  or  at  least,  a  direct  ref- 
erence to  the  passage  in  Leviticus  2 : 
13.  Granville  Penn,  (new  translation) 
8upplies  ths  words  "As  it  is  said"  ev- 
ery sacrifice,  &c. 

50.  Salt  is  good.  This  use  of  the 
term  seems  to  explain  the  use  of  it  in 
the  preceding  verse, — '  It  is  better 
for  thee  to  cut  off,"  &c.  for  it  is  part 
of  the  salting  of  thee,  (the  living  sac- 
rifice, Rom.  12:  1,)  that  every  scandal 
and  offence  must  be  burnt  out  of  thee 
before  entering  into  life.  Alford  makes 


dea,  by  tne  farther  side  of  Jor- 
dan :  and  the  people  resort  unto 
him  again ;  and,  as  he  was  wont, 
he  taught  them  again. 

12  And  the  Phar- 
isees came  to  him,  and  asked  him, 
Is  it  lawful  for  a  man  to  put  away 
his  wife  ?  tempting  him. 
3  And  he  answered  and  said  un- 


the  sense  to  be  thus :  and  so  on,  as  fol- 
lows: "If  this  fire,  which  is  to  purify 
and  act  as  a  preserving  salt  to  you. 
have,  from  the  nullity  of  the  grace  o: 
the  covenant  in  you,  no  such  power,  it 
can  only  consume — the  salt  has  lost  its 
savor,  the  covenant  is  void:  you  will 
be  cast  out,  as  it  is  elsewhere  added, 
and  the  fire  will  be  no  longer  the  fire 
of  purification,  but  of  wrath  eternal." 
So  Stier — "Have  this  grace  of  God, 
this  spirit  of  adoption,  this  pledge  of 
the  covenant  in  yourselves."  The  salt 
and  the  salting  are  to  be  understood  in 
a  good  sense,  as  was  the  ritual  meaning 
in  the  sacrifices.  "Ye  are  the  salt  of  the 
earth."  Matt.  5:  13.  Christians  are 
kept  by  the  power  of  God  through 
faith  unto  salvation,  and  fiery  trials 
often  try  them.  And  all  this  is  accord- 
ing to  a  covenant.  This  seems  to  be 
the  drift  of  the  whole  passage.  Our 
trials,  if  we  are  God's,  come  to  us  in 
covenant  faithfulness  and  love,  and  are 
as  the  salt  to  the  sacrifice.  ^But  if 
the  salt,  &c.  A  case  is  here  supposed, 
that  instead  of  the  self  denial  and  mor- 
tification here  enjoined,  there  should 
be  such  carnal  indulgence,  as  would 
lose  the  true  savor  of  piety  and  sound 
doctrine,  the  element  of  Christian 
fidelity,  what  then  can  be  done  ?  See 
note,  Matt.  5:  13,  &c.  ^  Have  talt,  &c. 
This  element  of  a  sound  and  faithful 
and  uniform  piety  we  are  enjoined  to 
have;  the  purifying  Chfjstian  hope  and 
doctrine  and  principle.  \  Have  peace 
This  whole  exhortation  had  grown  out 
of  their  ambitious  striving  who  should 
be  the  greatest.  Hence  the  conclu- 
sion urges  holiness  and  peace.  "  Foh 
low  peace  with  all  men,  and  holiness, 


A.  D  «3.] 


CHAP.  X. 


6fi 


to  them,  "What  did   Moses  com- 
mand you  ? 

4  And  they  said,  Moses  a  suffer- 
ed to  write  a  bill  of  divorcement, 
and  to  put  her  away. 

5  And  Jesus  answered  and  said 
unto  them,  For  the  hardness  of 
your  heart  he  wrote  you  this  pre- 
cept : 

6  But  from  the  beginning  of  the 
creation  God  made b  them  male 
and  female. 

7  For  c  this  cause  shall  a  man 
"eave  his  father  and  mother,  and 
cleave  to  his  wife  : 

8  And  they  twain  shall  be  one  d 
flesh :  so  then  they  are  no  more 
twain,  but  one  flesh. 

9  What  therefore  God  hath  join- 

a  De.  24.1.  Matt.  5.31.  5  Ge.  1.27.  6.2.  Mai.  2.15. 
C  Ge.  2.24.     d  1  Cor.  6.16.  Ep.  5.31. 


without  which  no  man  shall  see  the 
Lord."  Child-like  humility  is  not  more 
essential  to  personal  holiness  than  to 
peace,  one  with  another. 

PART  VI. 

The  Festival  of  Tabernacles,  &c. 

until   our    Lord's     arrival   at 

Bethany,    six    days  before  the 

Passover. 

Time,  six  months,  less  one  week. 

CHAPTER  X. 

§§94  and  104.  Precepts  concerning 

Divorce. — Perea. 

Matt.        I        Mark.        I       Luke.       |       John. 

19.  3-12. 1 10.  1-12.1 

See  notes  on  Matthew  for  full  expla- 
nation. 

10.  In  the  house.  The  Pharisees,  per- 
haps, would  have  provoked  the  hostil- 
ity of  the  Herodians  against  him,  if 
this  had  been  uttered  publicly;  and 
his  hour  was  not  yet  come. 

12.   Shall  put  away  her  husband.   This 
practice    unwarranted  by  the    Jewish 
law  ^Deut.  24:  1,)  had  been  introduced,  j 
Bays    Josephus,  by   Salome,   sister    of  j 
Uerod  the  Great,  who  sent  a  bill  of  di-  I 


ed    together,    let    not    man    put 
asunder. 

10  And  in  the  house  his  disoi- 
ples  asked  him  again  of  the  same 
matter. 

11  And  he  saith  unto  them,  e 
Whosoever  shall  put  away  his 
wife,  and  marry  another,  commit- 
teth  adultery  against  her. 

12  And  if  a  woman  shall  put 
away  her  husband,  and  be  married 
to  another,  she  committeth  adul- 
tery. 

T[13  And'  they 
brought  young  children  to  him, 
that  he  should  touch  them ;  and 
his  disciples  rebuked  those  that 
brought  them. 
14  But  when    Jesus  saw  it,  he 

e  Matt.  5.32.    19.9.    Lu.  16.18.    Ro.  7.3.    1  Cor.  7.10,11. 
/Matt.  19.13.    Lu.  18.15. 


vorce  to  her  husband,  Costobarus, 
which  bad  example  was  afterwards  fol- 
lowed by  Herodias  and  others.  Antiq, 
XV :  7-10.  In  this  they  were  proba- 
bly instructed  by  the  Roman  women, 
who,  in  this  age,  carried  the  practice 
to  a  most  scandalous  extent.  See  Juv. 
Sat.  6 :  22,  and  compare  1  Samuel  25 : 
44  with  1  Cor.  7:13.  Mark  wrote  from 
Rome,  for  Gentiles.  It  is  clear  from 
this  that  polygamy  is  unlawful,  for  the 
adultery  is  found  in  the  marriage  with 
another,  during  the  legal  existence  of 
the  first.  "  This  natural  allusion  to  an 
existing  illegal  practice,  is  in  perfect 
harmony  with  the  whole  history,  as 
having  the  character  of  truth,  and  as 
utterly  unlike  forgery."  Judge  Green- 
leaf. 

$105,  Jesus   receives   and  blesses 
Little  Children. — Perea. 

Malt.  '  Mark.         I  Luke.         I   Joha. 

19. 13-15.  j  10.  13-16. 1 18.  15-17. 1 
This  narrative  la  given  by  Matthew. 

and  explained  in  the  notes,  which  see 

See  also  on  Luke. 

13.   They  brought,   &c.     This  shows 

that  the  great  idea  of  their  children's 

interest  in  the  covenant  had  not  beeq 


6* 


66 


MARK. 


[a.  a  3s. 


was  much8  displease!,  and  said  un- 
to them,  Suffer  the  little  children 
to  come  unto  me,  and  forbid  them 
not  j  for  of  such  b  is  the  kingdom 
of  God. 

15  Verily  I  say  unto  you,  "Who- 
soever shall  not  receive  the  king- 
dom of  God  as  a  little  child,  he 
shall  not  enter  therein. 

16  And  he  took  them  up  in  his 
arms,  put  his  hands  upon  them, 
and  blessed  them. 

Tf  17  And*  when  he 
was  gone  forth  into  the  way,  there 
came  one  running,  and  kneeled  to 
him,  and  asked  him,  Good  Master, 

a  Ep.  4.26.     5  Matt.  18.10.    1  Cor.  14.20.    1  Pe.  2.2.    Re. 
14.5.    cMatt.  19.16.&C.  Lu.  18.18, &c. 

given  up,  though  so  little  is  spoken  of 
it.  Parents  brought  their  children  for 
all  the  blessings  of  the  New  Covenant, 
as  they  had  been  authorized  to  do  un- 
der the  Old.  The  New  was  not  more 
restricted,  but  more  enlarged  in  its 
benefits.  And  parents  came  of  course. 
They  came,  not  for  the  old  ordinance, 
but  for  the  blessing  which  it  signified. 
If  Christ's  touch  would  suffice,  the 
sprinkling  of  baptismal  water  would 
surely  be  enough  for  the  New  Test, 
ordinance.  Christ's  presence  was  the 
great  need,  and  could  dispense  alto- 
gether with  the  water. 

14.  For  of  such.  This  is  explained 
by  the  next  verse,  and  goes  to  reprove 
the  spirit  of  the  disciples  which  called 
for  the  removing  of  these  children. 

15.  This  verse  is  not  given  by  Mat- 
thew, but  by  Luke.  The  new  birth  is 
necessary  for  entrance  into  his  king- 
dom. See  John  3 :  3,  &c.  and  this 
makes  men  little  children. 

16.  Mark  alone  gives  us  this  beau- 
tiful fact,  that  our  Lord  took  them  up 
in  his  arms.  So  he  takes  into  his  lov- 
ing and  fond  embrace,  all  his  true  dis- 
ciples, and  especially  the  children  who 
seek  him  early — the  lambs  of  his  flock. 
1 106.  The  rich  Youno  Man.  Para- 
ble of  the  Laborer  in  tiis  Vine- 

YARC. 


what  shall  I  do  that  1  may  inherit 
eternal  life  ? 

18  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  Ther ' 
is  none  good  but  one,-  that  is,  G-jd. 

19  Thou  knowest  the  •  com- 
mandments, Do  not  commit  adul- 
tery, Do  not  kill,  Do  not  steal,  Dj 
not  bear  false  witness,  Defraud 
not,  Honor  thy  father  and  mother. 

20  And  he  answered  and  said 
unto  him,  Master,  all  f  these  have 
I  observed  from  my  youth. 

21  Then  Jesus  beholding  him, 
loved    him,  and    said   unto  him, 


d  Ps.  86.5.     119.6! 
Eze.  33.31,32.    Mai. 


iEx.  20.    Ro.  13.9.    /Isa.  58  J 
Ro.  7.9.    Ph.  3.6. 


Matt.  Mark.  Luke. 

19.  16-30.  10.  17-31.  18. 18-30. 

20.  1-16. 


For  an  explanation  of  this  para- 
graph, see  notes  on  Matthew  and  Luke. 

17.  Gone  forth.  Rather,  as  he  wa> 
departing  on  his  way.  ^[  What  shall  x 
do.  Matthew  reads  "what  good  thing.' ' 
He  seems  to  have  come,  admiring  our 
Lord's  personal  virtues  and  boastin? 
his  own,  yet  seeking  how  he  migh. 
merit  eternal  life.  Our  Lord  shows  him 
that  his  whole  view  of  him  is  mistaken 
— that  he  cannot  help  him  to  any  such 
way  of  salvation. 

18.  This  reply,  so  far  from  disclaim- 
ing divinity,  only  shows  that  this  was 
his  wrong  view  of  Christ  as  only  a  goo  >. 
master,  or  "teacher,"  as  the  term  is. 
So  Nicodemus  thought  falsely  of  him 
at  first.  John  3  :  2.  All  must  be  born 
again.  They  who  think  Christ  to  be 
only  a  great  teacher,  deny  his  Godhead 

19.  Our  Lord  here  quotes  the  com- 
mandments to  draw  out  his  self-righ- 
teous spirit,  and  so  names  the  second 
table  of  the  decalogue,  in  which  thj 
man  chiefly  boasted.  fl  Defraud  r.o* 
Referring  to  the  tenth  commandment, 
as  coveting  is  at  the  root  of  fraud. 

21.  Loved  him.  The  whole  phrase  i- 
to  be  read  together,  as  meaning  to  saj> 
that  our  Lord  addressed  him  lovingly, 


4.  D.  33.] 


CHAP.  X. 


67 


One  ■  thing  thou  lackest :  g}  thy 
way,  sell  whatsoever  thou  hast, 
and  give  to  the  poor,  and  thou 
Bhalt  have  treasure b  in  heaven  : 
and  come,  take  up  the  cross,  and 
follow  me. 

22  And  he  was  sad  at  that  say- 
ing, and  went  away  grieved ;  for 
he  had  great  possessions. 

23  And  Jesus  looked  round 
about,  and  saith  unto  his  disciples, 
How  hardly  shall  they  that  have 

a  Ja.  2.10.      6  Matt.  6  19,20.     Lu.  12.33.    16.9. 

smiling  upon  him  with  tender  regard, 
and  charging  him  with  his  essential 
defect.  2  Chron.  18:2.  Ps.  78:36.  It 
was  true  love  to  his  soul  that  told  him 
of  what  he  vitally  lacked.  Mark's 
language  is  expressive.  "Take  up  the 
cross."     See  John  3:  16. 

2-4.  Children.  How  infinitely  tender 
Is  this  explanation  of  Christ,  as  given 
by  Mark  alone.  How  necessary  for  an 
understanding  of  the  doctrine.  Though 
they  who  have  great  riches  are  prone 
to  trust  in  them,  yet  not  all.    Our  Lord 


riches  enter  into  the  kingdom  of 
God! 

24  Aid  the  disciples  were  astoD- 
ished  at  his  words.  But  Jesus 
answereth  again,  and  saith  unto 
them,  Children,  how  hard  is  it  for 
them  that  trust «  in  riches  to  enter 
into  the  kingdom  of  God  ! 

25  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than 
for  a  rich  man  to  enter  into  the 
kingdom  of  God. 

c  Job  31.24.  Ps.  51.7.  62.10.  Hab.  2.9.  lTi.6.17.  Be.  3.17. 

discriminates  where  men  do  not.  He 
has  no  ill-will  toward  the  rich  as  a 
class,  nor  would  he  encourage  it.  It 
is  only  such  an  abuse  of  riches  as 
makes  a  god  of  them,  and  foolishly 
trusts  them  to  save  instead  of  the  only 
Saviour. 

25.  The  eye  of  a  needle.  In  the  East, 
the  small  side  gate  for  foot  passengers 
is  called  "the  eye  of  a  needle."  See 
notes  on  Matt.  19  :  24.  The  camel, 
with  his  immense  load,  cannot  pass 
through  this,  but  must  go  through  the 


*>road  gate.  The  figure  here  given  is 
that  of  a  Gate  of  Berculaneum,  which 
illustrates  the  meaning.  The  Persians 
have  a  proverb,  that  "the  needle's  eye 
is  wide  enough  for  two  friends ;  the 
■whole  world  is  too  narrow  for  two  foes." 
26.  Who  then  ?  Observe — it  was  no 
alarm  at  the  bearing  of  this  doctrine 
upon  themselves,  as  they  were  all  poor. 
It  was  concern   for  the   salvation   of 


others,  that  here  breaks  out  in  their 
language.  This  should  be  our  great 
question.  How  far  was  their  feeling 
from  a  bitter  prejudice  of  the  poor 
against  the  rich! 

27.  Not  with  God.  This  is  emphatic 
with  Mark.  How  encouraging  to  sin- 
cere inquirers,  opening  the  only  hope 
to  any  soul! 

30.  Houses  and  brethren.     Not  thai 


68 


MARK. 


[A,  »>*8 


243  A  nd  they  were  astonished  out 
of  measure,  saying  among  them- 
selves, Who  then  can  be  saved  ? 

27  And  Jesus  looking  upon  them, 
Baith,  With  men  it  is  impossible, 
but  not  with  God  :  for  a  with  God 
all  things  are  possible. 

28  Then  Peter  began  to  say  unto 
him,  Lo,  we  have  left  all,  and  have 
followed  thee. 

29  And  Jesus  answered  and  said, 
Verily  I  say  unto  you,  there  is  no 
man  that  hath  left  house,  or  breth- 
ren, or  sisters,  or  father,  or  mother, 
or  wife,  or  children,  or  lands,  for 
my  sake,  and  the  gospel's, 

30  But  he  shall  receive  an  hun- 
dred-fold now  in  this  time,  houses, 
and  brethren,  and  sisters,  and  mo- 
thers, and  children,  and  lands, 
with  persecutions )  and  in  the 
world  to  come  eternal  life. 

31  But b  many  that  are  first,  shall 
be  last ;  and  the  last,  first. 

a  Ge.  18.14.    Job  42.5.    Jer.  32.17.    Lu.  1.37.    5  Matt. 
20.16.     Lu.  13.30. 


there  shall  be  a  literal  compensation  in 
houses  and  temporal  goods,  necessarily. 
But  that  there  shall  be  a  real  and  full 
compensation.  As  the  value  of  a  house 
can  be  paid  in  money,  so  it  can  be  paid 
in  divine  gifts.  ^[  With  persecutions. 
Mark  alone  records  this  important 
clause.  Temporal  quiet  and  worldly 
ease  are  not  promised,  because  oppo- 
sitions and  trials  may  often  be  a  greater 
blessing.  Matt.  5 :  5. 
§  107.  Jesus  a  third  time  foretells 

his  Death  and  Resurrection.    See 

$£74  and  77. — Perea. 

Matt  I        Mark.         .        Luke.         '  John. 

20.  17-19. 1 10.  32-34. 1 18.  31-34.  | 

32.  Went  before  them.  That  is,  fear- 
lessly leading  the  way,  though  he  was 
going  up  to  death.  ^[  Were  amazed.  Ra- 
ther, were  awed.  Things  were  con- 
stantly settling  in  their  minds  the  most 
serious  apprehensions ;  and  already 
twice  he  had  foretold  his  death.  Yet 
ae  was  going  before  them,  to  the  midst 


If 32  And'  they 
were  in  the  way  going  up  to  Je« 
rusalcm ;  and  Jesus  went  before 
them  :  and  they  were  amazed  ;  and 
as  they  followed,  they  were  afraid. 
And  he  took  again  the  twelve, 
and  began  to  tell  them  what  things 
should  happen  unto  him, 

33  Saying,  Behold,  wed  go  up 
to  Jerusalem  •  and  the  Son  of  man 
shall  be  delivered  unto  the  chief 
priests,  and  unto  the  scribes  j  and 
they  shall  condemn  him  to  death, 
and  shall  deliver  him  to  the  Gen- 
tiles ; 

34  Ande  they  shall  mock  him, 
and  shall  scourge  him,  and  shall 
spit  upon  him,  and  shall  kill  him ; 
and  the  third  day  he  shall  rise 
again. 

^"35  And  James 
and  John,  the  sons  of  Zebedee, 
come  unto  him,  saying,  Master, 
we  would  that  thou  shouldest  do 

c  Matt.  20.17, &c.     Lu.  18.13,*o.    d  Acts  20.22. 
ePs.  22.6,7,13. 


of  his  deadly  enemies.  They  were 
amazed,  on  his  account.  See  John  11 : 
16.  ^\  Afraid.  They  were  afraid  on 
their  own  account — and  so  they  follow- 
ed, yet  fearfully.  Bengel.  Yet,  James 
and  John  cling  to  some  worldly  hopes. 
\  108.  James  and  John  prefer  their 
Ambitious  Request. — Perea. 

Matt.  I         Mark.         I     Luke.      I     John. 

29.  20-28. 1 10.  35-45.| 

This  narrative  is  found  in  Matthew, 
in  almost  the  same  words.  See  notes. 

35.  Matthew  speaks  of  the  petition 
having  been  presented  by  their  mother, 
who  came  with  the  sons.  They  were 
understood  as  the  parties  in  the  case, 
so  that  our  Lord  is  mentioned  by  Mark 
as  addressing  them.  Yet  that  they 
employed  their  mother  to  plead  for 
them,  at  their  age  of  manhood,  shows 
Avhat  high  esteem  they  entertained  for 
her.  Many  a  wicked  and  foolish  boy 
thinks  himself  too  large  to  ask  his 
mother's  advice  or  to  be  led  and  guided 


A.  D.  83.] 


CHAP.  X. 


for  us  whatsoever  we  shall  desire. 

36  And  he  said  unto  them,  What 
would  ye  that  I  should  do  for  you  ? 

37  They  said  unto  him,  Grant 
unto  us  that  we  may  sit,  one  on 
thy  right  hand,  and  the  other  on 
thy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them,  Ye 
*  know  not  what  ye  ask.  Can  ye 
drink  of  the  cup  that  I  drink  of? 
and  be  baptized  with  the  baptism  b 
that  I  am  baptized  with  ? 

39  And  they  say  unto  him,  We 
can.  And  Jesus  said  unto  them, 
Ye e  shall  indeed  drink  of  the 
cupd  that  I  drink  of;  and  with 
the  baptism  that  I  am  baptized 
withal,  shall  ye  be  baptized  : 

40  But  to  sit  on  my  right  hand 
and  on  my  left  hand,  is  not  mine 

a  J».  4.8.    b  Lu.  12.50.    c  Matt.  10.25.  Jno.  17.14. 
rfch.li.36. 


by  her,  in  life.  How  different  the 
conduct  of  these  young  men  who  were 
chosen  by  Christ  for  apostles.  Matthew 
calls  her,  "the  mother  of  Zebedee's  chil- 
dren." Bishop  Hall  says,  '-the  greatest 
honor  she  ever  had,  or  could  have, 
was  to  have  two  such  sons  as  James 
and  John.  These  give  a  title  to  both 
their  parents.  How  handsome  is  it 
when  parents  are  best  known  by  their 
excellent  children.  Salome  might  be 
a  good  wife,  a  good  housewife,  a  good 
woman,  a  good  neighbor:  all  these 
cannot  ennoble  her  so  much  as  to 
be  called  'the  mother  of  Zebedee's 
children.' " 

38.  To  show  them  how  they  mistook 
his  kingdom  and  the  nature  of  their 
share  bi  its  dignities,  he  answers  them 
by  speaking  of  his  bitter  cup  and  bap- 
tism unto  death.  Suffering  must  come 
to  him  and  to  them  before  exaltation. 
I  have  a  baptism  to  be  baptized  with, 
he  said;  but  his  hour  had  not  yet 
come. 

30-40.  Christ's  wonderful  mildness 
here  appears.  He  does  not  punish 
their  error,  but  encourages  their  good 


to  give ;  but  it  shall  he  given  to 
them  for  whom  it  is  prepared.* 

41  And  when  the  ten  heard  tV, 
they  began  to  be  much  displeased 
with  James  and  John. 

42  But  Jesus  called  them  to  himy 
and  saith  unto  them,  Ye  f  know 
that  they  which  are  1  accounted  to 
rule  over  the  Gentiles  exercise 
lordship  over  them;  and  their 
great  ones  exercise  authority  upon 
them. 

43  But  so  shall  it  not  be  among 
you  :  but  s  whosoever  will  be  great 
among  you,  shall  be  your  min- 
ister : 

44  And  whosoever  of  you  will 
be  the  chiefest,  shall  be  servant 
of  all. 

45  For   even    the    Son   of  man 

e  Matt.  25.34.  He.  11.16.    /Lu.  22.25.    1  or.  think  good, 
g  Matt.  '20.26,28.     ch.  9.35.     Lu.  9.48. 


intention.  Observe,  he  is  as  merciful 
in  what  he  denies  us,  as  in  what  he 
grants  us. 

39.  We  can.  In  their  eager  desire 
for  the  honor,  they  hastily  get  over 
this  test  question.  But  alas!  when  it 
came  to  suffering  with  Christ  they  both 
ran  away;  though  John  alone  of  all 
the  twelve,  is  mentioned  as  standing 
by  the  cross. 
§  109.    The   healing   of   two   blind 

men  near  jericho. 

Matt.         i        Mark.         I        Luke.         I    John. 

20.  29-34. 1 10.  46-52. 1 18.  35-43.  | 

See  this  miracle  explained  in  notes 
on  Matthew.  Our  Lord  had  crossed 
the  Jordan,  taking  the  route  of  the 
pilgrims,  which  avoided  the  country  of 
the  Samaritans.  He  went  round  by 
the  other  side  Jordan,  or  Perea.  Jer- 
icho, formerly  known  as  the  city  of 
palm  treed,  lying  in  a  rich  valley,  is 
most  desolate  and  filthy  A  few  huts 
and  seme  twenty  or  thirty  families  are 
all  tl.  it  can  be  found  of  it.  Not  a 
palm  iree  is  to  be  seen.  AVe  went 
down  from  Jerusalem  by  the  road  wher*. 
the  man  fell  among  thieves.    We  had  an 


70 


MARK. 


[A.  D.  33 


3amo  not  to  be  ministered  unto, 
but  a  t )  minister,  and  to  b  give  his 
life  a  ransom  for  many. 

If  46  And  c  they 
came  o  Jericho :  and  as  he  went 
out  of  Jericho,  with  his  disciples, 
and  a  great  number  of  people, 
blind  Bartimeus,  the  son  of  Tim- 
eus,  sat  by  the  highway  side, 
begging. 

47  And  when  he  heard  that  it 
was  Jesus  of  Nazareth,  he  began 
to  cry  out,  and  say,  Jesus,  thou 
son  of  David,  have  mercy  on  me. 

48  And  many  charged  him  that 

a  Jno.  13.14.  Ph.  2.7.  6  Isa.  53.11,12.  Da.  9.26.  2  Co. 
6.21.  Ga.  3.13.  ITi.  2.6.  Tit.  2.14.  c  Matt.  20.29,4c. 
I.u.  18.35.&C. 


escort  of  two  Jordan  Sheikhs  and  sev- 
eral men  all  armed  to  protect  us — 
though  there  was  no  occasion  for  their 
service,  unless  their  presence  kept  off 
some  of  their  own  tribes. 

46.  Went  out.  Matthew  and  Mark 
agree  in  placing  this  miracle  at  his 
departure  from  Jericho.  And  Luke 
may  be  understood  as  simply  stating 
that  it  was  when  he  was  nigh  (near) 
to  the  city:  not  necessarily  as  he 
approached,  which  is  not  the  meaning 
of  the  term.  In  this  case  the  state- 
ment (Lu.  19:  1)  that  'Jesus  entered 
and  passed  through  Jericho'  would  be 
general  and  without  reference  to  the 
order  of  time.  This  kind  of  inci- 
dental variety  so  far  from  conflicting, 
confirms  the  record.  See  notes  on 
Matt.  20:  29.  fl  Blind  Bartimeus. — 
The  term  Bar,  means  Son  in  their  lan- 
guage, and  Mark  here  interprets  the 
name,  "Son  of  Timeus."  How  dis- 
tressing for  a  father  to  have  a  blind 
son !  He  would  naturally  be  known 
by  his  father's  name.  Matthew  speaks 
of  two  blind  men,  and  our  Lord  had 
doubtless  cured  more  than  this  one. 
Cut  Mark  speaks  of  this  one  whose 
name  he  gives.  He  may  have  been 
the  only  one  who  cried  out  thus.  He 
was  likely  the  more  notable  person, 
probably  better  known  by  name  or  by 
his   father's,  as  it  is   given.     Mark's 


he  should  hold  his  peace  :  but  ha 
cried  the  more  d  a  great  deal,  Thou 
son  of  David,  have  mercy  e  on  me. 

49  And  Jesus  stood  still,  and 
commanded  him  to  be  called. 
And  they  called  the  blind  man, 
saying  unto  him,  Be  of  good  com- 
fort, rise  ;  he  r  calleth  thee. 

50  And  he,  casting  ff  away  his 
garment,  rose,  and  came  to  Jesus. 

51  And  Jesus  answered  and  said 
unto  him,  What  wilt  thou  that  I 
should  do  unto  thee  ?  The  blind 
man  said  unto  him,  Lord,  that 
I  might  receive  my  sight. 

dJe.  29.13.    ePs.  62.12.    /Jno.  11.28.    g  Ph.  3.7-9. 


object  is  to  give  the  particulars  of 
this  case.  So,  with  the  demoniacs 
(ch.  5:  4)  and  the  malefactors,  Luke 
2d:  39. 

49.  How  sweet  the  tidings  to  a  poor 
blind  sinner,  that  Jesus  is  now  calling 
him;  in  his  word,  his  ordinances,  his 
providences!  "Come  unto  me  all  ye 
that  labor  and  are  heavy  laden  and 
I  will  give  you  rest."  To  such  as  cry 
after  Jesus  in  any  distress,  we  are  au- 
thorized to  say,  "Be  of  good  comfort, 
rise,  he  calleth  thee." 

50.  His  garment.  This  was  hia 
cloak  or  mantle  ;  which  is  often  used 
by  the  poor  at  night  for  a  covering, 
and  which  the  law  of  Moses  gave  them 
a  special  claim  to,  that  it  should  not 
be  kept  from  them  over  night,  when  it 
was  given  as  a  pledge.  See  Figure, 
Matt.  5 :  40.  This,  however,  tne 
thankful  beggar,  cast  away  for  joy 
and  in  haste,  at  Christ's  call.  How 
little  value  it  had  to  him,  now,  that  he 
hoped  to  get  his  eye-sight !  How  little 
do  our  worldly  possessions  or  comforts 
seem  worth,  when  we  are  roused  to  go 
to  Christ  in  hope  of  the  souFs  salva- 
tion !  How  eagerly  will  one  cast  away 
his  cloak  of  pride  and  self-righteous- 
ness when  he  hears  Jesus  call  him 
to  be  saved .' 

51.  Rabboni.  My  master.  This  ia 
the  highest  title  in  the  Jewish  school^ 


i.  D.  33.1 


CHAP.  XL 


71 


:A" 


52  And  Jesus  said  unt.  him,  Go 
thy  way  :  thy  •  faith  hath  *  made 
thee  whole.  And  immediately 
he  received  his  sight,  and  followed 
Jesus  in  the  way. 

CHAPTER  XI. 

ND  b  when 
they  came 
nigh  to  Jerusalem,  unto  Beth- 
phage,  and  Bethany,  at  the  Mount 
of  Olives,  he  sendeth  forth  two 
of  his  disciples, 

a  Matt.  9.22.  ch.  6.34.  1  or,  $aved  thee,  b  Matt.  21. 
l,&c.  Lu.  19.29,4c.    Jno.l2.14,Ac 

and  is  given  to    seven   of  the   Great 
Rabbis,  all  of  the  school  of  Hillel. 

PART  VII. 

Our  Lord's  Public  Entry  into 
Jerusalerrty  and  the  subsequent 
transactions  before  the  fourth 
Passover. 

Time,  five  days. 

\  112.  Our  Lord's  public  Entry  into 
Jerusalem. — Bethany.    Jerusalem. 

First  day  of  the  week. 
Matt.  Mark.  Luke.         I        John. 

21.1-11,,  11.1-11.  19.29-44.  12.12-19. 

14-17. 

1.  See  notes  on  Matthew  and  Luke. 
fl  Belhpage  and  Bethany.  These  towns 
are  mentioned  together  by  Mark  and 
Luke ;  while  Matthew  mentions  only 
Betbpage.  It  is  plain  from  comparison 
of  the  three  accounts,  that  these  vil- 
lages were  very  near  each  other  and 
both  in  the  suburbs  of  Jerusalem.  Of 
Bethpage  there  is  no  trace  found.  Be- 
tween Bethany  and  Jerusalem  we  saw 
no  vestige  of  a  village.  "Bethpage 
and  Bethany"  then,  probably  indicate 
the  same  vicinity  as  "  Bethpage  bor- 
dering on  Bethany."  John  tells  us 
that  our  Lord  passed  the  night  at 
Bethany,  ch.  12 :  12.  It  was  the  Jew- 
rsh  Sabbath,  and  he  seems  to  have 
come  thither  with  his  disciples  apart 
from  the  crowd  that  were  going  to  the 
feast.  He  had  come,  perhaps,  only 
from  Bethpage  :  say  a  Sabbath  day's 
V  urney.     It  may  be  that  before  his  | 


2  And  saith  unto  them,  Go  youi 
way  into  the  village  over  against 
you ;  and  as  soon  as  ye  be  entered 
into  it,  ye  shall  find  a  colt  tied, 
whereon  never  man  sat;  loose 
him,  and  bring  him. 

3  And  if  any  man  say  unto  you, 
Why  do  ye  this  ?  say  ye  that  the 
Lord  hath  need  c  of  him;  and 
straightway  he  will  send  him 
hither. 

4  And  they  went  their  way,  and 


arrival  at  Bethany,  he  sent  forward  to 
the  village  at  the  forks  of  the  road, 
for  the  colt,  so  as  to  have  it  ready  for 
the  morrow,  and  so  as  to  attract  some 
attention  to  himself  by  the  demand : 
for  the  crowd  was  asking  for  him  (John 
11 :  55,  56)  and  inquiring  whether  he 
would  be  at  the  feast.  It  soon  became 
noised  abroad  that  he  was  there,  and 
the  report  went  to  Jerusalem.  "On 
the  next  day"  (John  12 :  12)  he  started 
out,  accompanied  by  the  crowd  who 
had  thronged  there  to  see  the  dead 
Lazarus  alive,  and  to  see  him  who 
had  raised  him  from  the  dead.  Ano- 
ther throng  also  came  out  to  meet  him 
from  Jerusalem,  John  12 :  13, 18.  The 
colt  was  in  charge  of  his  disciples. 
And  now  he  sat  on  the  colt,  for  hia 
public  entry  into  Jerusalem. 

2.  Ye  shall  find  a  colt  tied.  Matthew 
speaks  of  the  she-ass  and  the  colt,  to- 
gether, to  show  that  it  was  a  colt  which 
yet  went  with  its  mother — so  fulfilling 
the  scripture,  that  it  was  one  'upon 
which  never  man  sat.'  Matthew  even 
speaks  of  the  two  together,  as  though 
the  garments  were  put  on  both,  and  aa 
though  Christ  rode  upon  both — which 
:'s  not  the  meaning,  only  that  they  were 
as  one.  Christ  sat  only  on  the  colt, 
while  naturally  enough  the  ass  accom- 
panied it  into  Jerusalem.  This  may 
indeed  account  for  the  young  animal 
being  mounted  and  going  Dff  so  tame- 
ly. Christ  could  know  all  these  minute 
particulars  only  by  being  omniscient 
and  divine.     Beasts  never  yet  worked 


72 


MARK. 


[A.  D.  38 


found  the  colt  tied  by  the  door 
without,  in  a  place  where  two 
ways  met;  and  they  loose  him. 

5  And  certain  of  them  that  stood 
there,  said  unto  them,  What  do  ye 
loosing  the  colt  ? 

6  And  they  said  unto  them  even 
as  Jesus  had  commanded:  and  they 
let  them  go. 

7  And  they  brought  the  colt  to 
Jesus,  and  cast  their  garments  on 
him ;  and  a  he  sat  upon  him. 

8  And  many  spread  their  gar- 
ments in  the  way  ;  and  others  cut 
down  branches  off  the  trees,  and 
strewed  them  in  the  way. 

9  And  they  that  went  before, 
and  they  that  followed,  cried,  say- 


were  used  for  sacred  purposes.     Num. 
19 :  2.  Deu.  21:3.   1  Sam.  6 :  7. 

3.  This  verse  shows  also  the  omnip- 
otence of  Christ.  He  claimed  the  pro- 
perty of  men  where  he  had  need  ^f  it, 
and  he  could  provide  for  their  yielding 
it  up.     "Straightway  he  will  send  it." 

4.  Where  two  ivays  met.  Just  on  the 
border  of  the  two  villages,  where  the 
roads  came  together. 

10.  The  kingdom.  See  Luke  1 :  32. 
They  welcomed  Christ  as  the  promised 
Messiah — the  Son  of  David  who  was  to 
sit  perpetually  on  his  throne — and  they 
rejoiced  in  the  coming  of  his  promised 
kingdom.  Literally,  it  reads,  "  The 
kingdom  that  cometh  in  the  name  of 
the  Lord  of  our  father  David." 

11.  And  into  the  temple.  See  Malachi 
3:1.  Mark  gives  us  this  account  of 
his  entering  the  temple,  before  going 
to  Bethany,  that  is,  on  his  first  arrival 
at  Jerusalem.  This  is  natural.  It  is 
recorded,  however,  as  merely  prelimi- 
nary to  the  work  of  cleansing  he  should 
do  there  the  next  day.  See  v.  15,  and 
Bee  Matt.  21 :  12.  He  entered  now, 
and  only  "looked  round  about  upon 
all  things."  Our  Lord  being  of  the 
tribe  of  Judah,  entered  no  further 
than  any  common  Israelite.     The  tem- 


ing,  Hosanna;  Blessed  b  is  he  thai 
cometh  in  the  name  of  the  Lord 

10  Blessed  be  the  kingdom  c  oi 
oUr  father  David,  that  cometh  in 
the  name  of  the  Lord  :  Hosanna 
in  the  highest.*1 

11  And  Jesus  entered  into  Jeru- 
salem, and  into  the  temple  :  and  e 
when  he  had  looked  round  about 
upon  all  things,  and  now  the  even- 
tide was  come,  he  went  out  unto 
Bethany  with  the  twelve. 

T  12  And  f  on  the 
morrow,  when  they  were  come 
from  Bethany,  he  was  hungry  : 

13  And  seeing  a  fig  tree  afar  ofi0, 
having  leaves,  he  came,  if  haply 
he  might  find  any  thing  thereon  : 

6  Ps.  118.26.     clsa.  9.7.    Je.  33.15      d  Ps.  148.1.     e  Zep. 
1.12.    Eze.  8.9.    /Matt.  21.18, &c. 

pie  proper — the  sanctuary — stood  with- 
in the  Court  of  Israel,  beyond  which 
our  Lord  did  not  go.  See  Matt.  21 :  12. 
^  Unto  Bethany.  Matthew  tells  us  that 
"he  lodged  there."  This  was  his  cus- 
tom, to  retire  for  the  night  to  that  town, 
where  he  had  personal  friends  in  the 
family  of  Lazarus.  See  John,  ch.  11. 
Mark  here  tells  us  that  the  twelve  ac- 
companied him.  An  ancient  path  to 
Bethany  by  Gethsemane,  winding  over 
Mt.  Olivet,  yet  remains. 
gll3.  The  Barren  Fig  Tree.  The 
Cleansing  of  the  Temple. — Betha- 
ny.    Jerusalem. 

Second  day  of  the  week. 
Matt.  Mark.  Luke. 

21. 12, 13,  11.  12-19.  19.  45-48. 
18,19.  21.37-38. 

12.  Hungry.  The  breakfast  hour  in 
that  region  was  as  late  as  nine  to  ten 
o'clock.  It  could  not  properly  be  be- 
fore the  morning  sacrifice,  which  was 
at  nine.  As  our  Lord  had  but  little 
time  remaining  on  earth,  and  much  to 
do,  he  started  to  Jerusalem  before 
breakfast. 

13.  If  haply.  If  perhaps.  We  are 
not  by  this  to  suppose  that  our  Lotxl 
was  in  suspense,  or  that  he  expected 
to  find  fruit  on  this  tree :  but  only  that 


A.  D.  88.] 


CHAP.  XI. 


73 


and  when  lie  came  to  it  he  found 
nothing  c  but  leaves  ;  for  the  time 
of  figs  was  not  yet. 
14  And  Jesus  answered  and  said 


the  tree,  at  this  time,  wan-anted  the 
expectation.  It  is  as  much  as  to  say, 
that  he  came  to  see  if  it  was  what  it 
pretended  to  be.  He  availed  himself 
too,  of  this,  to  teach  a  great  truth  re- 
specting the  barrenness  of  the  Jewish 
church,  notwithstanding  all  their  showy 
pretensions.  This  miracle  was  wholly 
typical  and  parabolical.  \  For  the  time 
of  figs.  The  season  of  figs,  or  fig-har- 
vest, which  was  in  June,  while  now  it 
was  April.  This  clause  was  added  by 
Mark,  not  only  for  the  information  of 
his  Gentile  readers,  who  would  not 
know  that  the  fig-harvest  was  not  yet 
come,  but  also  to  show  the  ground  of 


unto  it,  No  man  eat  fruit  of   thee 
hereafter  forever.     And  his  dis- 
ciples heard  it. 
15  And   d  they  come   to   Jeru 

6  Matt.  21.12.&C.     I.u.  19.45,&c.     Jno.  2.14,&e. 

reasonable  expectation  in  regard  to 
fruit.  The  fig  tree  in  Palestine  begins 
to  put  forth  leaves  about  the  end  of 
March.  Hence  this  leafing  of  the 
fig  tree  was  acknowledged  as  a  sign 
that  summer  was  near,  ch.  13:28.  It 
is  well  known,  that  with  this  tree  the 
fruit  appears  before  the  leaves.  Sol. 
Song  2  :  10-13.  To  see  a  tree  in  leaf, 
therefore,  in  April,  and  before  the  time 
for  gathering  the  fruit,  which  wa?  In 
June,  gave  every  promise  of  finding 
figs  upon  it.  Leaves  without  the  fruit 
would  be  a  contradiction,  as  the  time 
for  gathering  had  not  come.  And  as 
the  tree  is  very  fruitful  in  Palestine, 


and  one  kind  bears  three  times  in  the 
year,  some  of  the  winter  crop  may 
generally  be  found  with  the  early  crop 
of  summer.  Kitto  suggests  that  it  was 
one  of  this  kind  that  our  Lord  saw — 
and  that  this  clause  gives  the  reason 
why  he  did  not  expect  to  find  figs  on 
the  common  fig  trees,  but  did  expect 
to  find  them   on  this.     This  incident 


occurred  in  connexion  with  our  Lord'i 
cleansing  the  temple,  (see  Harmony,) 
and  the  instruction  now  given  to  the 
disciples  was  naturally  on  the  subject 
of  Israel's  falsity,  and  the  coming  de- 
struction of  their  polity.  Hence,  we 
may  suppose,  they  would  be  given  to 
understand  this  mirac.e  in  this  light. 
It  was  uot  wrought  in  anger,  nor  mere* 


74 


MARK. 


[A.  D,  83 


galem  :  and  Jesus  went  into  the 
temple,  and  began  to  cast  out 
them  that  sold  and  bought  in  the 
temple,  and  overthrew  the  tables 
of  the  money-changers,  a  and  the 
Beats  of  them  that  sold  doves  ) 

a  De.  14.25,26. 


ly  at  disappointment  for  not  finding 
fruit  in  his  hunger.  He  who  fed  the 
five  thousand,  could  easily  have  com- 
manded figs  on  the  tree.  He  who 
turned  the  water  into  wine,  could  have 
turned  the  leaves  into  figs.  But  it  was 
wrought  for  instruction  and  warning. 
Our  Lord  here  preached  repentance, 
and  that  "the  axe  was  laid  at  the  root 
of  the  tree."  It  was  therefore  not  for 
destruction,  but  for  instruction.  And 
those  who  would  find  here  an  objection 
to  our  Lord,  as  though  he  vented  his 
wrath  upon  a  poor  dumb  tree,  do  not 
consider  that  a  dumb  tree  could  be  no 
sufferer,  and  do  not  see  the  truth  that 
lies  under  the  surface.  Our  Lord's  in- 
ference from  the  miracle  is,  Have  faith 
in  God.  Peter,  in  his  remark,  under- 
stood, perhaps,  the  deeper  meaning  of 
Israel's  withering  under  the  word  of 
Christ — dried  up  from  the  roots. 

16.  This  fact  is  given  by  Mark  alone. 
It  is  a  further  description  of  our  Lord's 
jealousy  for  the  sacredness  of  the  Tem- 
ple; his  own  temple,  his  own  house. 
This  prohibition  showed  how  strictly 
he  would  enforce  a  reverence  for  the 
place.  This  high  regard  for  the  Tem- 
ple was  impoi'tant  as  teaching  the  peo- 
ple, (1)  How  jealous  God  is  for  his 
worship.  (2)  How  he  will  demand  pu- 
rity in  his  Church.  And  (3)  How  the 
zeal  of  God's  house  is  the  consuming 
desire  of  Christ  in  his  official  work. 
][  Any  vessel.  Any  utensil  or  implement. 
See  Le.  19:30.  Deut.  12:5.  None 
were  allowed  by  the  law  to  go  ih».o  the 
Court  with  staff,  shoes,  or  purse,  or 
with  dust  upon  his  feet,  or  to  make  it  a 
thoroughfare.  This  was  the  Court  of 
the  Gentiles,  which,  since  the  Captivi- 
ty, was  used  as  a  thoroughfare,  and 
tor  exchange  of  the  money  of  foreign- 
ers coining  up  to  Jerusalem,  and  this 
desecration  he  forbade.  See  Ex.  30 :  13. 


16  And  would  not  suffer  that 
any  man  should  carry  any  \essel 
through  the  temple. 

17  And  he  taught,  saying  untc 
them,  Is  it  not  written, b  My  house 
shall  be  called1  of  all  nations  the 

6  Isa.  56.7.      1  or,  an  house  of  prayer  for  all  nations. 

The  Gentile  interests  were  not  to  be 
profaned.  He  is  a  Saviour  for  all  na- 
tions, and  his  house  is  for  all.  This 
can  be  realized  only  by  destroying  this 
much  profaned  temple.  Besides,  these 
money  changers  who  sat  here  for  traf- 
fic, were  not  allowed  to  make  money 
in  that  way.  It  was  against  the  spirit 
of  the  law.  Deut.  23:20,21.  So  he 
drove  them  out.  This  was  not  the  first 
time  this  class  had  been  driven  out. 
He  began  his  ministry  by  this  cleans- 
ing of  his  house,  which  now  he  will  re- 
peat at  the  close.  John  2  :  13-25.  Pla- 
ces appropriated  to  divine  worship 
ought  to  be  held  sacred  out  of  com- 
mon respect  to  their  peculiar  and  holy 
use.  Indifference  or  avarice  will  some- 
times apply  the  house  of  God  to  a  sec- 
ular purpose.  But  this  is  contrary  to 
a  proper  devotional  feeling.  Yet  many 
have  a  superstitious  sentiment  on  this 
subject,  as  though  holiness  could  dwell 
in  stones  and  aisles.  It  is  not  any  rite 
of  consecration  that  can  make  the 
house  of  God  holy,  but  the  presence  of 
God  can  hallow  the  place,  and  out  of 
respect  for  his  presence  and  his  resi- 
dence there,  we  ought  not  to  treat  it 
irreverently.  '  Keep  thy  foot  when 
thou  goest  to  the  house  of  God,  and  be 
more  ready  to  hear  than  to  give  the 
sacrifice  of  fools.'  Ec.  5:  1.  See  the 
Second  Commandment,  and  what  is  re- 
quired and  forbidden,  with  the  reasons 
annexed. — Westminster  Catechism. 

17.  Called  of  all  nations.  The  Wick- 
liff  version  reads,  "The  house  of 
preyeing  to  all  folkeis,"  and  Isa.  56:  7, 
"An  house  of  prayer  for  all  people." 
This  is  the  sense — A  house  of  prayer 
for  all  is  not  to  be  at  all  profaned. 
Here  is  a  hint  also,  that  his  profaned 
temple  must  needs  be  destroyed  to  have 
the  worship  universal.  ^  Den  of  thieves. 
The    money    changers    whc    changed 


t   D.  33.] 


CHAI .  21. 


75 


house  of  pn  yer  ?  but  ye  have  made 
*t  a  den  *  of  th'.eves. 

18  And  the  scribes  and  chief 
priests  heard  it,  and  sought  how 
they  might  destroy  him :  for  they 
feared  him,  because  all  the  people 
was  astonished  b  at  his  doctrine. 

19  And  when  even  was  come, 
he  went  out  of  the  city. 

If  20  And  in  the 

morning,  as  they  passed  by,  they 

saw  the  fig  tree  dried  up  from  the 

roots. 

21  And  Peter,  calling  to  remem- 

aJe.  7.11.    6  Matt.  7.28.  ch.  1.22.  Lu.  4.82, 


common  money  into  that  which  was 
current,  for  the  temple  tax,  did  it  for 
gain.  So  did  they  who  sold  doves  and 
animals  for  sacrifice.  And  to  make 
money  in  this  way  was  contrary  to  the 
spirit  of  the  Jewish  law.  They  who 
make  money  by  masses,  indulgences, 
confessions,  &c.  make  God's  house  "a 
den  of  thieves." 

18.  The  scribes  and  priests  were  of- 
fended at  him  because  he  thus  opposed 
their  schemes  and  interfered  with  their 
gains,  and  at  the  same  time  had  such 
growing  influence  with  the  people,  as 
to  peril  their  authority.  ^  For  they 
feared.  This  is  given  as  the  reason,  both 
for  seeking  to  destroy  him,  and  for  the 
difficulty  they  found  in  devising  the 
means  for  so  doing. 
§  114.  The  Barren  Fig  Tree  with- 
ers away. — Between  Bethany  and 
Jerusalem. 

Third  day  of  the  week. 
Matt.        I         Mark.         I      Luke.      I      John. 

21.  20-22(11.  20-26.) 
See  notes  on  Matthew. 

21.  And  Peter.  Matthew  ment\pns 
the  disciples  generally,  as  exclaiming 
thus.  Mark  states  that  Peter  was 
prominent  in  this,  and  it  is  altogether 
in  keeping  with  his  character. 

22.  Have  faith.  This  exertion  of 
Christ's  power  showed  his  divine  pre- 
rogative, and  would  be  a  proper  mo- 
tive for  having  faith  in  God.  God's 
grace  appeals   to  our  confidence,  be- 


brance,  saith  unto  him,  Master, 
behold,  the  fig  tree  which  thou 
cursedst  is  withered  away. 

22  And  Jesus  answering,  saith 
unto  them,1  Have  faith  in  God. 

23  For  verily  I  say  unto  you, 
That  whosoever c  shall  say  unto 
this  mountain,  Be  thou  removed, 
and  be  thou  cast  into  the  sea )  and 
shall  not  doubt  in  his  heart,  but 
shall  believe  that  those  things 
which  he  saith  shall  come  to  pass ; 
he  shall  have  whatsoever  he  saith. 

24  Therefore  I   say   unto  you, 

1  or,  have  the  faith  of  God.    c  Matt.  17.20.  Lu.  17.6.- 


cause  it  is  almighty.  "  Let  us,  there- 
fore, come  boldly  unto  the  throne  ot 
grace."  At  that  day,  also,  the  disci- 
ples were  enabled  to  work  miracles  in 
the  name  of  Christ,  by  putting  their 
special  faith  in  him.  This  is  the  sub- 
ject of  the  next  verse,  the  faith  of  mir- 
acles, a  faith  for  the  miraculous  work 
proposed  to  be  done.  The  sentiment 
is,  that  they  should  be  enabled  to  do 
such  wondrous  things  and  greater,  if 
they  would  put  a  proper  faith  in  him. 
Compare  Matt.  21:21.  Observe,  they 
were  approaching  Jerusalem  over  the 
Mount  of  Olives.  Possibly,  our  Lord, 
as  he  looked  down  upon  Zion,  the  holy 
mountain,  so  intimately  connected  with 
all  these  teachings  about  Israel's  with- 
ering away,  may  have  pointed  to  it,  as 
he  says,  "this  mountain,"  (not  a  moun- 
tain,) and  so  may  have  taught  that  by 
faith  they  might  command  the  remo 
ving  of  that  Zion,  the  seat  of  God's 
presence  with  his  Church,  and  it  should 
be  planted  in  the  sea,  for  the  nations 
to  approach,  no  longer  exclusive  and 
national,  but  public  and  universal. 
Matthew  adds  that  they  should  be  able 
to  do  that  which  was  done  to  the  fig 
tree.  They  should  indeed,  fey  their 
publishing  of  the  gospel,  pronounce  a 
withering  doom  upon  the  false  preten- 
sions of  the  Jewish  Church.  "Ye 
shall  leave  your  name  for  a  curse  untc 
my  chosen,"  &c.  Isa.  65: 15.  See  th« 
passage. 


76 


MARK. 


[A.  D.  83t 


"What3  things  soever  ye  desire, 
when  ye  pray,  believe  that  ye  re- 
ceive them,  and  ye  shall  have  them. 

25  And  when  ye  stand  praying, 
forgive,b  if  ye  have  aught  against 
any;  that  your  Father  also  which 
is  in  heaven  may  forgive  you  your 
trespasses. 

26  Butc  if  ye  do  not  forgive, 
neither  will  your  Father  which  is 
in  heaven  forgive  your  trespasses. 

\21  And  they  come 
again  to  Jerusalem :  and d  as  he 

a  Matt.  7.7.  Lu.  11.9.  18.1.  Jno.  14.13.  15.7.  16.24. 
Ja.  1.5.6.  6  Matt.  6.14.  Col.  3.13.  c  Matt.  18.35.  d  Matt. 
21.23,&c.  Lu.  20.1, *c. 


24.  The  subject  is  here  extended.  In 
prayer  our  faith  is  to  be  implicit.  We 
are  not  to  distrust,  but  rather  to  count 
on  the  result  with  certainty,  and  God 
will  not  disappoint  the  humble  trust. 

25.  Here  is  a  restriction ;  we  are  not 
to  seek  power  for  judicial  acts  against 
the  evil,  as  Christ  had  just  done.  We 
are  to  forgive.  ^  When  ye  stand  pray- 
ing. This  standing  posture  is  brought 
in,  seemingly,  to  refer  more  particular- 
ly to  public  prayer.  Standing  would 
appear  to  be  the  scriptural  attitude  for 
public  worship,  as  most  reverential  for 
the  solemn  assembly.  See  2  Chron.  6 : 
13.  Dan.  6 :  10.  See  Matt.  6 :  5,  notes. 
For  private  devotion  it  has  seemed  most 
natural  to  be  prostrate,  or  to  kneel  as 
alone  before  God.  ^  Forgive.  This  pas- 
sage is  given  by  Mark  alone.  The  great 
gospel  duty  of  christian  forgiveness  is 
enjoined  here,  as  on  every  proper  occa- 
sion. It  is  urged  as  a  requisite  to  the 
divine  forgiveness,  and  so  it  corresponds 
with  the  sentiment  in  the  petition  of  the 
Lord's  Prayer. 

26.  This  same  declaration,  almost  in 
the  same  words,  is  found  in  Matt.  6:15. 
See  also  the  parable  (§79),  Matt.  18, 
23-35. 

§115.  Christ's  authority  is  question- 
ed. Parable  of  the  two  sons. — 
Jerusalem. 

Third  day  of  the  week. 
Matt.  I         Mar'i.         |      Luke.      I      John. 

21  23-32. 1 11.  27  -33. 1 20. 1-8.  | 


was  walking  in  the  temple,  there 
come  to  him  ihe  chief  priests,  and 
the  scribes,  and  the  elders, 

28  And  say  unto  him,  Bye  what 
authority  doest  thou  these  things  ? 
and  who  gave  thee  this  authority 
to  do  these  things  ? 

29  And  Jesus  answered  and  said 
unto  them,  I  will  also  ask  of  you  one 
1  question,  and  answer  me,  and  I 
will  tell  you  by  what  authority  I 
do  these  things. 

30  The  baptism  of  John,  was  ?> 

e  Num.  16.3.    1  or,  thing. 


Here  commences  that  series  of  para- 
bles and  discourses  of  the  Lord  to  his 
enemies,  exposing  his  hatred  of  their 
hypocrisy,  &c.  So  they  are  stirred  up 
to  compass  his  death.  For  full  explan- 
ation, see  notes  on  Matt,  where  almost 
the  same  language  is  given.  See  also 
Luke. 

27.  We  see  why  he  was  so  often  in 
the  temple-courts,  for  Matthew  adds, 
"as  he  was  teaching."  He  resorted 
thither  to  instruct  the  Jews  in  the  Gos- 
pel doctrines,  and  to  meet  the  objec- 
tions of  their  religious  teachers,  as  here. 
Luke  has  it — "As  he  taught  the  people 
in  the  temple  and  preached  the  Gospel." 
f  Come  to  him.  This  was  a  message 
from  the  Sanhedrim,  sent  to  draw 
from  him  a  declaration  of  his  divine 
authority,  that  so  they  might  take  legal 
action  and  condemn  him. 

30.  The  Baptism.  That  is,  the  whole 
ministry  of  John.  As  they  had  receiv- 
ed John,  after  having  sent  a  deputation 
to  him  for  similar  inquiry,  (John  19,) 
they  must  also  have  acknowledged  that 
higher  ministry  of  Christ,  which  John 
proclaimed,  and  of  which  he  testified 
as  sealed  by  the  descent  of  the  Holy 
Spirit.  So  he  challenged  them  in  re- 
gard to  Moses.  And  all  the  people  count- 
ed John  a  prophet  indeed.  John  1 :  33, 
34.  "If  ye  had  believed  Moses,  y« 
would  have  believed  me,  for  he  wrote 
of  me."  See  note  on  Luke,  20  :  4.  And 
in  this  case  thej  had  allowed  John  tc 


A.  D.  33.] 


CHAP.  XTT 


77 


from  heaven,  or  of  men  ?  Answer 
me. 

31  And  they  reasoned  with  them- 
selves, saying,If  we  shall  say, From 
heaven  ;  he  will  say, Why  then  did 
ye  not  believe  him  ? 

32  But  if  we  shall  say,  Of  men, 
they  feared  the  people;  for*  all  men 
counted  John,  that  he  was  a  pro- 
phet indeed. 

33  And  they  answered  and  said 
unto  Jesus,  Web  cannot  tell.  And 
Jesus  answering,  saith  unto  them, 
Neither  do  Ie  tell  you  by  what 
authority  I  do  these  things. 

CHAPTER  XII. 

T  A  ND  he  began  to 
j_Xspeak  unto  them 
by  parables.  Ad  certain  man 
planted  a  vineyard,  and  set  an 
hedge  about  it,  and  digged  a  place 
for  the  wine-fat,  and  built  a  tow- 
er, and  let  it  out  to  husbandmen, 
and  went  into  a  far  country. 
2  And  at  the  season  he  sent  to 

o Matt.  3.6,6.  14.5.  ch.  6.20.  5Isa.  1.3.  29  14.  Je.8.7. 
Hos.  4.6.     c  Lu.  10.21,22.     d  Matt.  21.33.     Lu.  20.9.&C. 


the  husbandmen  a  servant,  that  he 
might  receive  from  the  husband- 
men of  the  e  fruit  of  the  vineyard. 

3  And  they  caught  him,  and  beat 
him,  and  sent  him  away  empty. 

4  And  again  he  sent  unto  them 
another  servant ;  and  at  him  they 
cast  stones,f  and  wounded  him  in 
the  head,  and  sent  him  away 
shamefully  handled. 

5  And  again  he  sent  another; 
and  him  they  killed  :  and  *  many 
others,  beating  some,  and  killing* 
some. 

6  Having  yet  therefore  one  son. 
his  well-beloved,  he1  sent  him  also 
last  unto  them,  saying,  They  will 
reverence  my  son. 

7  But  those  husbandmen  said 
among  themselves,  This  is  the  heir; 

J  come,  let  us  kill  him,  and  the  in- 
heritance shall  be  ours. 

8  And  they  took  him,  and  killed 
him,  and  cast  him  outk  of  the  vine- 
yard. 

e  Ca.  8.11.  Mi.  7.1.  Lu.  12.48.  Jno.  15.1-8.  /He.  11 
37.  q  Ne.  9.30.  Je.  7.25, &c.  A  Matt.  23.37.  t  He.  1.1,2. 
k  He.  13.12. 


pass  for  a  prophet,  and  now  they  could 
not  draw  back  from  thac  concession, 
which  they  made,  insincerely,  to  the 
popular  feeling,  in  John's  behalf. 
fl  We  cannot  tell.  Literally,  we  do  not 
know.  This  was  the  only  reply  which, 
in  their  embarrassment,  they  could  give 
him.  They  were  confounded  and  silen- 
ced. We  see  from  this,  (1)  How  com- 
pletely Christ  knows  the  human  heart 
and  the  root  of  all  its  objections  to  the 
Gospel.  (2)  How  fully  hi3  divine  au- 
thority proved  itself  by  his  divine  acts, 
and  stood  firm,  beyond  the  utmost  op- 
position of  enemies.  He  was  always 
ready  to  reveal  himself  to  humble  in- 
quirers— but  he  would  not,  by  any 
means,  satisi'y  the  malicious  and  pro- 
fane. Matthew  adds  here  the  parable 
of  the  two  sons,  being  the  first  in  a  se- 
ries o*  judicial  parables. 


\  116.  Parable  of  the  Wicked  Hus 
baxdmen. — Jerusalem. 

Third  day  of  the  week. 
Matt.        I        Mark.       I      Luke.        I      John. 

21.33-46.  12.  1-12.  |20.  9-19.] 
CHAPTER  XII. 

Mark  and  Luke  mention  only  one 
parable;  yet  Mark  here  intimates  that 
he  delivered  more  at  this  time.  Ac- 
cordingly we  find  two  others  narrated 
by  Matthew.  For  explanation  of  this 
parable  of  the  Vineyard,  see  note  on 
Matt,  and  on  Luke. 

4.  Matthew  speaks  of  other  servants 
being  sent.  Mark  is  more  particular, 
and  describes  them,  mentioning  also  a 
third — v.  5. 

6.  One  Son,  his  u-ell-beloved.  This  ia 
the  proper  answer  to  their  question  in 
verse  23,  and  shows  his  authority,  if 
they  will  receive  it. 


7S 


MARK. 


[A.  D.  ?3. 


9  What  shall  therefore  the  lord 
of  the  vineyard  do  ?  He  will  come 
and*  destroy  the  husbandmen,  and 
will5  give  the  vineyard  unto  others. 

10  And  have  ye  not  read  this 
scripture?  Thec  stone  whici  the 
builders  rejected  is  become  the 
head  of  the  corner: 

11  This  was  the  Lord's  doing, 
and  it  is  marvellous  in  our  eyes  ? 

12  And  d  thej-  sought  to  lay  hold 
on  him,  but  feared  the  people;  for 
they  knew  that  he  had  spoken  the 
parable  against  them :  and  they  left 
him,  and  went  their  way. 

If  13  And  •  they 
send  unto  him  certain  of  the  Phar- 
isees, and  of  the  Herodians,  to 
catch  him  in  his  words. 

14  And  when  they  were  come, 
they  say  unto  him,    Master,   we 

a  Pr.  1.24-31.  Isa.  5.5-7.  Da.  9.26.     5  Je.  17.3.     c  Ps. 

118.22.     d  ch.  11.18.    Juo.  7.30.      e  Matt.  22,15, <fcc.    Lu. 
20.jC,&c. 


9.  This  is  given  more  particularly  by 
Matthew,  as  the  judgment  first  drawn 
from  the  Pharisees  and  people,  (see 
Luke,)  they  having  missed,  or  pretend- 
ed to  miss,  the  point  of  it.  So  the  last 
form  of  God's  warning  to  sinners  is  that 
in  which  they  are  made  to  speak  of  the 
very  things  they  are  about  to  do,  in 
terms  of  condemnation. 

10.  Head  of  the  corner — or  corner- 
utone  which  binds  together  both  walls 
of  a  building.  So  Christ  binds  Jews 
and  Gentiles  together  in  himself,  and 
"in  him  all  the  building,  fitly  framed 
together,  groweth  unto  an  holy  temple 
in  the  Lord."  See  Ps.  118:22.  The 
Jews  sing,  "the  Lord  build,  the  Lord 
build — speedily,  speedily! "  But  this 
is  the  temple  which  he  builds,  not  that 
ttt  Jerusalem. 

Matthew  here   adds  the  parable  of 
the  marriage  of  the  King's  son.  ch. 
22:1-14. 
1 118.    Insidious    Questions    of  the 

Pharisees. — Tribute  to  Cesar. — 

Jerusalem. 

Third  day  of  th;  week 


know  that  thou  art  true,  and  cares* 
for  no  man ;  for  thou  regardest  noi 
the  person  of  men,  but  teachest 
the  way  of  Uod  in  truth:  Is  it 
lawful  to  give  tribute  to  Caesar,  or 
not? 

15  Snail  we  give,  or  shall  we  not 
give  ?  But  he,  knowing  their  hy- 
pocrisy, said  unto  them,  Why 
tempt  ye  me  ?  Bring  me  a1  penny, 
that  I  may  see  it. 

16  And  they  brought  it.  And  he 
saith  unto  them,  Whose  is  this  im- 
age and  superscription  ?  And  they 
said  unto  him,  Caesar's. 

17  And  Jesus,  answering,  said 
unto  them,  Render  to  Caesar  f  the 
things  that  are  Caesar's,  and  to  God 
s  the  things  that  are  Grod's.  And 
they  marvelled  at  him. 

1 18  Then  h  come 

1  Valuing  of  our  money  seven  pence  halfpenny,  ai 
Matt.  22.19.  /  Matt.  17.25-27.  Ro.  13.7.  1  Pe.  2.17. 
0Ec.  5.4,5.  Mai.  1.6.     h  Matt.  22.23.  Lu.  20.27, &c. 


Matt.         I         Mark,         I          Luke.         I     John. 

22.  15-22 1 12.  13-17.  |20.  20-26.  | 

13.  Herodians.  See  ch.  16:  6. 

14.  A  sect  of  the  Pharisees  called 
Galileans,  bitterly  opposed  this  tax 
about  this  time.  See  Luke  13:1,  notes. 

17.  These  words  do  not  separate, 
but  unite  the  religious  and  political  du- 
ties of  Christians.  Jer.  27:  4-18.  Rom. 
13:1.  1  Pe.  2:13,  14.  John  19:11. 
The  second  comprehends  the  first  and 
gives  it  its  true  foundation.  The  obe- 
dience to  Caesar  is  but  the  application 
of  the  general  principle  of  obedience 
to  God,  from  whom  is  all  power.  So, 
also,  as  man  is  the  coinage  and  bears 
the  image  of  God  (not  wholly  lost  by 
the  fall),  we  owe  ourselves  to  God. 
We  are  his  property.  Further,  they 
were  under  subjection  to  Caesar,  be- 
cause they  had  rejected  God's  author- 
ity. 1  Chron.  12:8. 
§  119.    Insidious    Questions    or   thi 

Sadducees  about   the  Resorreo 

tion. — Jerusalem. 

Third  Aiy  of  the  week. 
Matt.  1          Mark.         I          Luke.         I    Job! 

22.  23-33.  12. 18-27.  J20.  27-4C,l 


D.  83.] 


CHAP.  XII. 


7* 


unto  hini  the  Sadducees,  which 
Bay  •  there  is  no  resurrection ;  and 
they  asked  him,  saying, 

19  Master,  Moses  wrote*  unto 
us,  if  a  man's  brother  die,  and 
leave  hit  wife  behind  him,'  and 
leave  no  children,  that  his  brother 
e  should  take  his  wife,  and  raise 
up  seed  unto  his  brother. 

20  Now  there  were  seven  breth- 
ren :  and  the  first  took  a  wife,  and 
dying  left  no  seed. 

21  And  the  second  took  her,  and 
died ;  neither  left  he  any  seed  :  and 
the  third  likewise. 

22  And  the  seven  had  her,  and 
left  no  seed  :  last  of  all  the  woman 
died  also. 

23  In  the  resurrection  therefore, 
when  they  shall  rise,  whose  wife 
shall  she  be  of  them  ?  for  the  sev- 
en had  her  to  wife. 

24  And  Jesus  answering,  said 
unto  them,  Do  ye  not  therefore  err, 
because  ye  know  not  the  scriptures, 
neither  the  power  of  God  ? 

a  Acts  23.8.     6  De.  25.5.      c  Eu.  1.11,13. 


19.  The  first  born  son  of  such  a  mar- 
riage as  is  named,  (v.  21)  was  reck- 
oned and  registered  as  the  son  of  the 
deceased  brother.  Mich.  Mos.  R.  II.  98. 

20-25.  See  notes  on  Matthew  and 
Luke. 

26.  In  the  bush.  The  preposition 
here  (e-i)  is  rendered  by  Winer  "on 
(in  connexion  with)  the  bush,  i.  e. 
(concisely)  at  (in)  the  passage  ichere  the 
bush  is  treated  of." 

'27.  Stier  suggests  that  this  pas-sage 
'-  also  an  argument  against  the   so- 

^.ed  sleep  of  the  soul  during  an  in- 
■  ;Vmediate  state. 
£  120.    A  Lawyer    questions    Jesus. 

The  Two   Great    Commandments. 

— Jerusalem. 

Third  day  of  the  week. 
Matt.  Mark.         I      LuJ  e.      I      Johr. 

XL  34-40.  12.  28-34.|  | 


25  For  when  they  shall  rise  from 
the  dead,  they  neither  marry  nor 
are  given  in  marriage ;  but d  are  as 
the  angels  which  are  in  heaven. 

26  And  as  touching  the  dead, 
that  they  rise  j  have  ye  not  read 
in  the  book  of  Moses,  how  in  the 
bush  God  spake  unto  him,  saying,* 
I  am  the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of 
Jacob  ? 

27  He  is  not  the  God  of  the  dead, 
but  the  God  of  the  living :  ye ' 
therefore  do  greatly  err. 

If  28  And  *  one  of 
the  scribes  came,  and  having  heard 
them  reasoning  together,  and  per- 
ceiving that  he  had  answered  them 
well,  asked  him,  Which  is  the  first 
commandment  of  all  ? 

29  And  Jesus  answered  him,  The 
first  of  all  the  commandments  i?,h 
Hear,  0  Israel ;  the  Lord  our  God 
is  one  Lord  : 

30  And  thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and 


d  1  Cor.  15.42-53.     e  Ex.  3.6. 
5.    h  De.  6.4,5.    Lu.  10.27. 


It  might  seem  from  Matthew's 
clause  ("tempting  him,"  ch.  22:  35,) 
that  this  man  came  up,  rather  to  put 
to  our  Lord  a  puzzling  question,  than 
to  gain  information,  and  was  convicted 
by  the  answer,  vs.  30,  31. 

28.  Perceiving  that  he  had  answered 
them  well.  The  Pharisees  were  satisfied 
with  his  reply  on  this  subject,  for  thej 
diifered  from  the  Sadducees  on  this 
point.  Matthew  has  it  "When  the 
Pharisees  heard  that  he  had  put  the 
Sadducees  to  silence." 

30.  This  love  is  to  be  comprehensive 
and  thorough,  though  it  be  not  hers 
below  perfect.  It  is  to  be  with  the  in- 
ward spirit  and  the  outward  life,  "faith 
working  by  love,"  or  a  sacrifice  of  the 
life.   Rom.  12:1, 

31.  Is  like.  As  both  are  laws  of  lore, 
and  as  "these  ivo"  stand  together,  th* 


*0 


MAllK. 


[A.  D.  a6 


with  all  thy  soul,  and  with  all  thy 
mind,  and  with  all  thy  strength. 
This  is  the  first  commandment. 

31  And  the  second  is  like,  name- 
ly, this,  Thou*  shalt  love  thy  neigh- 
bor as  thyself.  There  is  none  other 
commandment  greater  than  these. 

32  And  the  scribe  said  unto  him, 
Well,  Master,  thou  hast  said  the 
truth  :  foi  there  is  one  God ;  andb 
there  is  none  other  but  he  : 

33  And  to  love  him  with  all  the 
heart,  and  with  all  the  understand- 
ing, and  with  all  the  soul,  and  with 
all  the  strength,  and  to  love  his 
neighbor  as  himself,  is  more  c  than 
all  whole  burnt-oiferings  and  sac- 
rifices. 

34  And  when  Jesus  saw  that  he 

a  Le.  19.18.  Matt  22.39.  Ro.  13.9.  b  De.  4.39.  Isa. 
45.5,6,14.  46.9.     c  1  Sam.  15.22.  Hos.  6.6.  Mi.  6.6-8. 


staple  on  which  the  law  and  the  proph- 
ets hang. 

32.  Well,  Master.  Mark  here  gives 
the  scribe's  response,  which  is  omitted 
by  Matthew.  He  expresses  his  view 
of  love  to  God,  that  it  is  better  than 
all  the  Jewish  sacrifices.  And  this 
was  going  very  far  for  a  Jew.  He  had 
gotten  into  the  gospel  light  to  this  ex- 
tent. And  he  was  almost  prepared  to 
go  farther,  and  receive  the  doctrine  of 
Christ  as  the  promised  Son  of  David. 
It  sometimes  occurs,  as  here,  that  per- 
sons who  come  up  to  cavil  with  the 
truth,  are  convinced  by  it,  and  brought 
to  salvation. 

33.  He  had  got  so  near  to  the  obe- 
dience of  faith  as  to  seize  the  princi- 
ple and  spirit  of  the  divine  require- 
ment. And  so,  he  was  nearer  the  true 
Kingdom  than  empty  formalists.  The 
substance  of  these  tvo  commands,  em- 
bodying, indeed,  the  Awo  tables  of  the 
Law,  was  in  striking  uoi.«*x>tsi  with 
the  state  of  things  then  existing  in  the 
Jewish  church. 

gl21.  How   is    Christ   the   Son   of 
David  ?  — Jerusalem. 

""iird  dar  of  the  week 


answered  discreetly,  he  said  unto 
him,  Thou  art  not  far  from  the 
kingdom  of  God.  And  no  man 
after  that  durst  ask  himd  any 
question. 

Tf  35  And«  Tesus  an- 
swered and  said,  while  he  taught 
in  the  temple,  How  say  the  scribes 
that  Christ  is  the  son  of  David? 

36  For  David  himself  said  by' 
the  Holy  Ghost,  The  s  Lord  said 
to  my  Lord,  Sit  thou  on  my  right 
hand,  till  I  make  thine  enemies 
thy  footstool. 

37  David  therefore  himself  call- 
eth  him  Lord ;  and  whence  is  he 
then  his  son  ?  And  the  common 
people  heard  him  gladly. 


d  Matt.  22.46.    e  Matt.  22.41.  Lu.  20.41, &c.    /2  Sam 
23.2.  2  Ti.  3.16.    g  Ps.  110.1. 


Matt.  Mark.  Luke.        |  John. 

22.  41-46.112.  35-37. 1 20.  41-44.  | 

Our  Lord  having  silenced  their 
questioning,  goes  on  to  ask  them,  and 
silences  also  their  answering,  as  Mat- 
thew has  it,  22  :  46. 

35.  The  Son  of  David.  This  title 
meant  much.  It  was  "an  abstract  of 
divinity"  in  the  mouth  of  the  Syrophe- 
nician  woman.  The  Messiah  of  the 
Jewish  prophecies  was  to  be  the  Son,  or 
descendant  of  David,  (see  Matt.  1:1, 
notes  and  22:42,)  and  to  be  also  the 
Lord  Jehovah :  as  in  this  Psalm  here 
quoted,  110:1.  Hence  they  were  fa- 
miliar with  these  terms  and  titles  of 
the  Messiah.  But  they  were  per- 
plexed by  the  mystery  of  his  two  na- 
tures in  one  person  forever.  We 
answer  these  questions  by  referring 
to  the  plain  language  of  Scripture. 
Nor  are  we  bound  to  explain  to  proud 
and  weak  reason,  how  these  natures 
co-exist.  Many  take  those  passages 
VrLl.li  teach  the  real  humanity  o.' 
Christ  as  disproving  his  rcl  ^Hdnity 
But  there  are  as  many  pas-s-v  .>  rrhLi 
teach  this  also,  and  they  art  ^ib  >ue 
He  is  "b<jAh  God  and  man  in  tw.  di* 


k.  D.  33.] 


CHAP,  XII. 


81 


Tf  38  And   he    said    synagogues,    and    the    uppermost 
unto  them  a  in   his  doctrine,  Be-    rooms  at  feasts  \ 
ware  b  of  the  scribes,  which  love  j  ^[40  Which  devour 

to  go  in  long  clothing,  and  love    widows'  d  houses,  and  for  a  pre* 


salutations  in  the  market-places, 
39  And  c  the  chief  seats  in  the 

a  ch.  i.2.      b  Matt.  23.1.    Lu.  20.46,<fcc.      c  Lu.  11.43. 

tinct  natures  ai  1  one  person  forever." 
37.  And  the  common  people.  Literal- 
ly, the  great  multitude,  the  mass  of 
the  people.  Some  were  always  excep- 
tions. Christ's  gospel  was  intended 
for  the  people.  It  was  made  suitable 
to  the  common  wants  of  the  multitude. 
The  few  learned  were  often  critics  and 
scoffers.  Many  who  affect  greater 
learning  than  the  multitude,  proudly 
reject  this  gospel  now.  But  the  mass 
can  understand  what  Scribes  and  Phar- 
isees cavil  at.  Those  scribes  and  doc- 
tors who  make  the  criticism  of  Scrip- 
ture a  business,  apart  from  its  practi- 
cal uses,  misunderstand  and  deny.  The 
glory  of  Christ's  religion  and  of  Christ 
himself,  is  that  the  poor  have  the  gos- 
pel preached  unto  them. 

1 122.  Warnings  against  the  evil 
example  of  the  scribes  and  phar- 
ISEES.— Jerusalem. 

Third  day  of  the  week. 
Matt.  I        Mark.        j        Luke.        I   John. 

23.  1-12|12.  33,39)20.  45,46| 
Matthew  is  much  more  full  in  his 
narration  of  this  discourse.  From 
this,  we  learn  that  the  sense  of  his 
teaching  was  not  merely,  as  here,  a 
caution,  but  a  direction  also — "That 
so  far  as  the  Pharisees  and  Scribes  en- 
forced the  law  and  the  precepts  of 
Moses  they  shoulcrobey  them,  but  not 
imitate  their  conduct."  A  love  of  pro- 
motion and  of  dignities  in  religious 
teachers,  was  rebuked.  It  should  not 
be  so  among  christian  teachers.  (See 
notes  on  Matt. ) 

1 123.  Woes  against  the  Scribes  and 
Pharisees.  —  Lamentation  over 
Jerusalem. — Jerusalem. 

Third  day  of  the  week. 
Matt.  I     Mark.    I     Luke.    I       John. 

23.  13-39112.  40|20.  47| 
This  paragraph  is  chiefly  to  be  found 
{&  Ma+thew  p  narration. 


tence  make  long   prayers :   these 
shall  receive  greater  damnation. 


d  2Ti.  3.< 


40.  "  They  devoured  widow 's  houses," 
"  snatching  away  from  poor  widows 
all  that  they  had,  under  pretence  of 
religious  objects."  The  Romish  priests 
often  do  likewise.  So  far  they  are 
their  priestly  successors. 

$124.  The  widow's  mite. — Jerusalem, 

Third  day  of  the  week. 
Matt.         |         Mark.         I      Luke.      I       John. 

1 12.  41-44121.  ;-4| 
This  narrative  of  the  poor  widow, 
|  is  to  be  taken  in  its  connexion  with 
the  discourse  to  the  Pharisees  just 
given.  It  places  their  hypocrisy  and 
avarice  in  the  most  glaring  light. 
They  were  religious  for  a  pretence — 
she,  in  whole  hearted  sincerity.  They, 
for  gain — she,  with  consecration  of  all 
she  had  to  her  Lord.  In  the  midst  of 
their  profanations  of  his  temple,  by 
avarice,  he  notices  this  pious  act  of  a 
widow  such  as  they  robbed  ! 

41.  The  Treasury.  This  may  be 
merely  a  general  term ;  referring,  how- 
ever, to  the  money-chests  in  "the 
court  of  the  women."  There  were 
thirteen  of  these.  They  were  brazen 
vessels,  shaped  like  trumpets  or  cornu- 
copias. Though  Josephus  tells  us  of 
a  building  by  this  name  to  which  the 
contributions  were  transferred  from 
the  chests.  Ant.  xix.  6,  1,  Or,  as 
these  chests  stood  near  each  other, 
they  may  be  referred  to,  in  a  general 
term,  as  a  treasury  or  coffer.  In  John 
8 :  20,  this  word  denotes  the  place  or 
quarter  of  the  temple. 

42.  Poor  widow.  Such  as  these 
Pharisees  were  wont  to  deprive  of  all 
their  substance  upon  a  religious  pre- 
tence. T[  Two  mites.  Two  lepta.  This 
is  the  name  of  the  smallest  Greek 
money  now  used.  Ten  lepta  is  a  cop- 
per piece  as  large  as  our  cent,  and  we 
found  it  in  <  ommon  currency  at  Athens. 
Bengel  remarks  that  two  are  mentioned 


62 


MARK. 


[A.  D.  33 


If  41  And  a  Jesus 
eat  over  against  the  treasury,  and 
beheld  how  the  people  cast  money x 
into  the  treasury  :  and  many  that 
were  rich  cast  in  much. 

42  And  there  came  a  certain 
poor  widow,  and  she  threw  in  two 
mites,2  which  make  a  farthing 

43  And  he  called  unto  him  his 
disciples,  and  saith  unto  tl  am, 
Verily  I  say  unto  you,  that  this 

a  Lu.  "21.1, Ac.  1  a  piece  of  orass  money :  st »  Matt. 
10.9.    2  7th  part  of  that  piece  of  brass  money. 


as  one  of  these  might  easily  have  been 
kept  back.  \  Which  make.  Mark 
makes  this  explanation  of  the  value  in 
Roman  money,  for  his  gentile  readers, 
fl  A  farthing.  One  quadrans — or  one- 
eighth  of  an  as.  Observe,  that  our 
Lord  represents  this  offering  as  a  gift 
to  the  Divine  service,  though  these 
treasures  of  the  temple  were  really 
the  property  of  this  selfish  priesthood. 
The  Master  counted  it  no  less  given 
to  God,  because  it  failed  of  its  intent, 
and  was  really  perverted  to  feed  the 
avarice  of  these  hypocrites.  So  it  is 
the  motive  of  the  giver  which  our 
Lord  regards.  We  are  bound  to  give, 
as  to  God,  and  not  to  men.  We  should 
not  make  a  plea  of  possible  perversion 
excuse  us  from  casting  into  his  treas- 
ury. We  shall  not  fail  of  our  proper 
reward  even  though  our  contribution 
should  fail  of  its  proper  end. 

43.  He  would  have  his  disciples  re- 
mark this  case,  as  a  living  practical 
exemplification  of  the  true  piety,  and 
of  the  true  principle  of  giving  and 
of  judging.  Not  the  quantity  but  the 
quality  of  the  gift  is  what  our  Lord 
considers.  As  a  small  bit  of  gold  may 
be  more  in  our  valuation  than  hands- 
full  of  coppers,  so  a  copper  may,  in 
God's  valuation,  be  more  than  a  purse 
of  gold.  ^  This  poor  ividow.  We  may 
suppose  her  to  have  been  specially 
stirred  to  this  liberality,  beggaring 
herself  for  God's  service,  with  no 
earthly  support  or  resource.  Stier 
says — "Observe  Christ,  here,  so  ear- 
nestly regarding  this  religious  act  in 
ihat  temple  of  his,  which  was  sc  soon 


a; 


b  poor  widow  hath  cast  more  in  than 
all  they  which  have  cast  into  the 
treasury  : 

44  For  all  they  did  cast  in  of 
their  abundance ;  c  but  she  of  her 
want  did  cast  in  all  that  she  had, 
even  d  all  her  living. 

CHAPTER  XIII. 

ND  e  as  he  went 
out  of  the  tem- 
ple, one  of  his  disciples  saith  unto 

h  2  Cor.  8.2,12.  c  1  Ch.  29.3,17.  2  Ch.  24.10.  d  De. 
24.6.     e  Matt.  24.1,&c.    Lu.  21.5, &c. 

to  be  destroyed  for  its  profanations. 
Thus  he  shows  how  he  will  so  earnestly 
regard  the  smallest  service  of  any  of 
his  people."  He  will  find  it  out  amidst 
grossest  corruptions. 

44.  So  much  depended  on  what  they 
had  to  give,  and  what  was  left,  and 
how  far  they  deprived  themselves  of 
any  comfort  or  denied  themselves  of 
worldly  ease  for  God.  Therefore  this 
was  most  important  in  a  fair  estimate 
of  their  liberality.  It  is  not  so  much 
for  the  rich  to  give  thousands  as  for  the 
poor  to  give  tens.  How  much  do  men 
give  in  proportion  to  their  means  and 
their  ability?  They  were  rich  and 
did  not  feel  it — she  was  poor  and  felt 
it  all.  They  had  enough  left — she  had 
just  nothing  left.  They  gave  out  of 
their  abundance — she,  out  of  her  pov- 
erty. They  were  rich  after  they  had 
given.  She  was  poor  before  she  gave, 
and  poorer  after — yet  she  gave,  and 
gave  not  the  least  she  might  have 
done — but  two  mites  instead  of  one. 
They  encroached  nothing  upon  their 
living.  She  gave  all  her  living.  Men 
often  ask  how  little  they  can  give  and 
get  rid  of  an  application,  creditably 
before  men,  or  comfortably  to  them- 
selves. She  asked  hoiv  much  she  could 
give  to  God.  Female  benevolence  is 
honored  in  the  Scriptures.  This  widow 
— Mary  with  the  ointment — and  the 
Marys  at  the  sepulchre  with  spices. 
And  the  money  chests  of  the  Temple 
were  in  the  ''court  of  the  women." 

John  adds  here  the  Greeks'  inquiry, 
and  Christ's  reflections  upon  tn« 
Jews. 


A.  D.  83.] 


CHAP.  XIII. 


S3 


him,  Master,  see  what  manner  of 
stones    and    what    buildings    are 
here! 
2  And  Jesus,  answering,  said  unto 


CHAPTER  XIII. 
g  127.  Jesus,  on  taking  leave  of  the 
Temple,  fortells  its  destruction. 
Jerusalem.     Ml.  of  Olives. 

Third  day  of  the  week. 
Mat-.        I         Mark.      I         Luke.       |         John. 

24.  1-14. 1 13.  1-13.  |21.  5-19.1 

It  is  perfectly  in  accordance  with  the 
true  vie  w  of  prophecy,  as  involving  oft- 


hini,  Seest  thou  these  great  build- 
ings ?  a  there  shall  not  be  left  one 
stone  upon  another,  that  shall  not 
be  thrown  down. 


en  a  series  of  fulfillments,  that  our  Lord 
should  here  couple  his  coming,  in  the 
destruction  of  Jerusalem,  with  his  great- 
er coming  at  the  end  of  the  world.  It 
is  not  the  mistake  of  the  Evangelists 
that  they  so  commonly  represent  the 
advent  as  near.  Certain  modern  crit- 
ics charge  them  with  this.  But  it  ia 
quite  in  keeping  with  all  the  tenor  of 


the  New  Testament  See  1  Cor.  10 :  11. 
Phil.  4 :  5.  2  Thess.  2 :  7.  1  Pet.  4 :  7. 
1  John  2 :  18.  Jas.  5 :  8.  Rev.  1:1,3. 
3:  11.  22:  7,  10,  12,  20;  from  which 
it  is  plain  that  the  Apostles  expected 
Christ's  return  at  least  suddenly,  and 
at  unawares.  This  prophetic  discourse 
plainly  associates  two  distinct  comings, 
'the  first  at  the  destruction  of  Jerusalem 
— the  second  at  the  end  of  the  Avorld,) 
— the  former  a  type  of  the  latter — and 
an  inferior  fulfillment  of  the  prophecy, 
which  7et  -waits a  greater  and  m  u*e  com- 


plete fulfillment ;  the  former  encourag- 
ing the  expectation  of  the  latter,  by 
verifying  the  prophetic  word,  and  yet 
leaving  a  greater  event  to  be  looked 
for,  as  in  further  and  more  complete 
accomplishment  of  "all  these  things." 
The  Apostles  here  asked  in  regard  to 
the  destruction  of  the  people  and  .city, 
as  connected  immediately  and  in  point 
of  time,  with  the  final  coming.  Against 
this  he  sufficiently  warns  them  in  ver- 
ses 7  and  10,  and  in  the  first  two  par- 
ables of  Matthew,  chapter  25.   The  l*» 


64 


MARK. 


[A.  D. 


3  And  as  he  sat  upon  the  mount 
of  Olives,  over  against  the  temple, 

parallel  interpretations  may  be  traced 
as  far  as  verse  24 — the  destruction  of 
Jerusalem  and  the  end  of  the  world  be- 
ing both  involved  in  the  words,  but  the 
former  kept  most  prominent.  From 
verse  24  the  greater  event  takes  the 
lead,  (with  hints,  perhaps,  thrown  back 
at  the  nearer  and  more  immediate 
event,)  till,  in  the  latter  part  of  the 
chapter,  and  the  whole  of  the  next  in 
Matthew,  the  second  advent  and  final 
judgment  are  kept  in  view.  See  notes 
on  Matthew  and  Luke. 

1.  What  manner  of  stones.  There  are 
still  remaining,  great  stones  in  the  wall 
of  the  temple  area,  at  the  S.  E.  corner, 
which,  most  likely,  are  a  specimen  of 
these.     We  climbed  up  from  the  deep 


Peter  and  James  and  John  and  An  • 
drew  asked  him  privately, 

ravine  of  Jehoshaphat,(a  steep  of  about 
130  feet,)  by  the  aid  of  steps,  to  exam- 
ine this  corner.  The  manner  of  stonea 
is  to  be  remarked.  They  are  hewn 
in  a  way  which  shows  them  to  be  of 
most  ancient  date,  being  bevelled,  that 
is,  faced  or  cut  only  at  the  edge,  in  a 
small  border,  the  rest  being  left  rough. 
The  appearance  of  the  wall  seemed  to 
us  as  though  these  stones,  after  being 
cast  down,  had  been  piled  up  again. 
The  corner  of  the  wall,  instead  of  being 
even,  is  rough  and  jagged.  We  measur- 
ed some  of  these  huge  blocks,  which 
we  found  19J  long  by  8£  feet  high. 
At  the  S.  W.  corner  are  the  great  stones 
which,  doubtless,  belong  to  the  great 
arch  of  the  temple  bridge,  stretching 


across  the  Tyropeon  to  Zion.  These 
are  also  bevelled.  Three  large,  grey 
rocks,  curved  on  the  lower  surface,  rest 
on  immense  layers  of  stone-work,  and 
stand  out  from  the  wall  as  if  endwise, 
and  broken  off.  On  a  line  with  these 
is  a  huge  yellow  stone,  of  the  same 
arch,  and  this  we  observed  is  set  into 
the  adjoining  stone  of  the  wall  by  a 
joint  of  8  or  10  inches,  much  concealed 
by  the  defacing  of  the  elements.  This 
would  prove  that  the  stones  stand  in 
their  original  position.  We  observed, 
also, that  the  immense  foundation  stones 
on  which  the  arch  rests,  are  arched  at 
tbe  top  to  fit;  and  that  the  face  of  them 


is  also  arched  slightly,  agreeing  with 
the  curve  of  the  bridge  work.  In  the 
stones  adjoining  these,  also,  we  remark- 
ed a  deep  groove  along  the  upper  edge 
as  if  for  others  to  fit  in :  and  set  back  to 
rest  on.  One  of  these  stones  of  the 
lower  course,  seeming  as  if  one  block, 
and  most  closely  joined,  we  measured. 
One  part  was  27  feet,  and  the  other  26 
long,  by  7  high.  Josephus  speaks  of 
some  stones  of  the  temple  that  were  5C 
feet  long,  24  broad,  and  16  thick. 

3.  Over  against.  The  Mount  of  Olives 
rises  so  abruptly,  with  only  the  deep 
ravine  of  Jehoshaphat  between  it  and 
the  city,  on  the  temple  side,  that,  by 


fL.  D.  33.] 


CHAP.  XI11. 


85 


4  Tell  us,  when  shall  these  things 
be?  and  what  shall  be  the  sign 
when  all  these  things  shall  be  ful- 
filled ? 

5  And  Jesus,  answering  them, 
began  to  say,  Take  a  heed  lest  any 
man  deceive  you  : 

6  For  many  shall  come  b  in  my 
name,  saying,  I  am  Christ;  and 
shall  deceive  many. 

7  And  when  ye  shall   hear  of 

a  Je.  29.8.  Ep.  5  6.  2  Th.  2.S.  Be.  20.7,8.  6  Acta  5. 
»6-39.    Uno.4.1. 

ascending  it,  you  get  a  survey  of  the 
whole,  and  especially  of  the  temple  area 
which  slopes  towards  the  Mount. — See 
frontispiece:   Notes  on  Matthew. 

4  All  these  things.  (See  v.  30.)  Es- 
pecially the  things  which  were  to  occur 
in  connexion  with  the  destruction  of 
the  temple  and  city,  and  in  the  course 
of  that  generation,  i.  e.  before  all  who 
were  then  living  should  have  passed 
away 

6.  This  was  the  first  warning  against 
many  who  should  claim  to  beChrist.  Not 
that  they  were  in  danger  of  being  drawn 
away  from  Christ,  but  of  mistaking 
these  false  pretenders  for  Christ  him- 
self. Though  fifteen  false  Messiahs  are 
recorded  as  having  appeared  among  the 
Jews  since  the  time  of  Christ,  there  is, 
perhaps,  no  record  of  any  appearing 
distinctly  as  such  before  the  destruction 
of  the  city.  Theudas,  (Acts  5:  36,) 
and  the  Egyptian,  (Acts  21 :  38,)  re- 
presented themselves  as  prophets.  But 
this  would  only  show  that  all  the  signs 
(they  asked  but  for  one,)  were  not  ap- 
plicable to  the  immediate  event,  but 
were  to  indicate  a  furthej  reference. 
And  this  was  fit,  as  they  asked  for  the 
sign  when  "all  these  things"  should  be 
fulfilled,  or  rather,  as  Matthew  has  it, 
"of  the  coming,  and  of  the  end  of  the 
world ;"  but  of  course  without  any  clear 
listinction,  whatever. 

7.  Wars,  &c.  Those  which  they 
should  hear  of,  were  such  as  those 
which  were  threatened  against  the 
Jows  by  the  Roman  Emperors,  Caligu- 
^,  Claudius  and  Nero.  (Josephus,  Ant. 


wars  and  rumours  of  wars,  bec  ye 
not  troubled;  for  such  things  must 
needs  be;  but  the  end  shall  not  be 
yet. 

8  For  nation  shall  rise  against 
nation,  and  kingdom  against  king- 
dom; and  there  shall  be  earth- 
quakes in  divers  places,  and  there 
shall  be  famines  and  troubles  : 
these  are  the  beginnings  of  x  sor- 
rows. 

c  Pi.  27.3.  46.1,2.  Pr.  3.25.  Jno.  U.1,27.  1  The  word 
In  the  original  importeth  the  pains  of  a  woman  in 
travail. 

xix.  1,  2.)  The  Jews  were  persecuted 
at  Alexandria.  (A.  D,  38.)  At  Seleu- 
cia  at  about  the  same  time,  more  than 
50,000  of  them  were  killed. 

8-9.  The  end.  This  refers  to  their 
question  in  verse  4,  where  the  term 
translated  "be  fulfilled,"  is  akin  to 
this.  Matthew  has  the  same  in  the 
phrase  "the  end  of  the  world."  The 
end,  or  fulfillment  about  which  they  ask, 
is  not  yet.  ^Famines  and  troubles. 
Matthew  has  it  '  famines  and  pesti- 
lences,' which  usually  go  together. 
The  famine  prophesied  of  in  Acts  (11: 
28)  was  in  A.  D.  49.  Also,  in  Judea 
in  the  third  year  of  Nero.  Josephus 
records,  also,  many  national  tumults. 
(B.  I.  ii.  2,  17,  10.  xviii.  1-8.)  }\  In 
the  synagogues.  Luke  21 :  12.  ^  For  my 
sake.  This  was  the  distinctive  prin 
ciple.  Not  that  they  should  suffer 
merely,  but  should  suffer  for  Christ. 
True  discipleship  comes  in  severe  con- 
tact with  the  world  and  the  enemies  of 
Christ,  and  we  must  suffer  with  him 
to  reign  with  him.  fl  Rulers.  Rather 
Governors,  as  the  Roman  proconsuls. 
^  Kings.  The  tetrarchs,  called  kings. 
See  Acts  12:  1.  26:  2. 

10.  The  gospel  had  been  published 
through  the  Roman  world  as  then 
known,  and  every  nation  had  received 
its  testimony  before  the  destruction  of 
Jerusalem.  See  Col.  1 :  6,  23.  2.  Tim. 
4:  17.  This  was  necessary  not  only 
for  the  Gentiles  but  for  the  Jews,  who 
were  scattered  abroad,  to  give  them  a 
testimony  and  an  opportunity.  Bui 
further — the    gospel    has    yet   to    be 


86 


MARK. 


[A.  D.  88 


9  But  take  heed  tc  yourselves : 
for  they  •  shall  deliver  you  up  to 
councils ;  and  in  the  synagogues 
ye,  shall  be  beaten  ;  and  ye  shall 
be  brought  before  rulers  and  kings 
for  my  sake,  for  a  testimony 
against  them. 

10  And  b  the  gospel  must  first 
be  published  among  all  nations. 

11  But  when  they  shall  lead  you, 
and  deliver  you  up,  take  no 
thought  beforehand  what  ye  shall 
speak,  neither  do  ye  premeditate  j 
but  whatsoever  shall  be  given  you 
in  that  hour,  that  speak  ye  :  for 
it  is  not  ye  that  speak,  but c  the 
Holy  Ghost, 

12  Now  the  brother  d  shall  be- 
tray the  brother  to  death,  and 
the  father  the  son  :  and  children 
shall  rise  up  against  their  parents, 
and  shall  cause  them  to  be  put  to 
death. 


oMatt.  10.17, kc.  Re.  2.10.      *  Matt.  28.19.     Re.14.1 
C  Acts  2.4.    4.8,31.    6.10.    d  Mi.  7.6. 


preached  universally  for  a  testimony. 
And  the  universal  diffusion  of  it  by 
modern  christian  missions  is  now  a 
leading  sign  of  the  end. 

11.  This  would  be  taken  up  by  God 
himself  as  his  cause,  and  would  be 
pleaded  by  his  Spirit  in  them.  They 
were  charged,  therefore,  not  to  sum- 
mon their  mere  natural  resources  as 
though  they  were  cast  upon  them,  but 
to  look  to  God  in  that  hour.  This 
opening  to  them  of  the  source  of  help 
was  not  to  induce  indolence,  but  confi- 
dence, and  prayer.  How  far  such 
fearful  persecutions  of  true  believers 
will  be  repeated,  as  the  coming  of 
Christ  draws  nigh,  has  yet  to  be  seen. 
Witness  the  French  Revolution  and 
the  Romish  Inquisition,  which  have 
stained  history  with  blood,  and  a  re- 
vival of  which  is  again  threatened, 
both  by  Infidelity  and  Popery. 

12.  This  persecution  would  even  be 
iarried  on  in  ramilies,  and  woull  set 


1 3  And  ye  shall  be  hated  *  of  aL 
men  for  my  name's  sake  :  r  but 
he  that  shall  endure  unto  the  end, 
the  same  shall  be  saved. 

T  14  But  when  ye 
shall  see  the  abomination  of  des- 
olation, spoken  of  s  by  Daniel  the 
prophet,  standing  where  it  ought 
not,  (let  him  that  readeth  under- 
stand,) then  let  them  that  be  in 
Judea  flee  to  the  mountains  : 

15  And  let  him  that  is  on  the 
house-top  not  go  down  into  the 
house,  neither  enter  therein,  to 
take  any  thing  out  of  his  house : 

16  And  let  him  that  is  in  the 
field  not  turn  back  again  for  to 
take  up  his  garment. 

17  But  woe  to  them  that  are 
with  child,  and  to  them  that  give 
suck  in  those  days  1 

18  And  pray  ye  that  your  flight 
be  not  in  the  winter. 

eLu.  6.22.   Jno.  17.14.    /Da.  12.12.    Ke.  2.10."   g  Da. 
9.27. 


dearest  friends  in  severest  hostility  to 
each  other. 

18.  This  shows  them  the  universal 
opposition  and  hostility  which  their 
discipleship  was  to  involve.  But  they 
are  to  remember  that  this  should  come 
to  them  as  a  sign  of  that  coming  iu 
which  their  salvation  is  promised,  as  a 
certain  consequence  of  their  endurance 
in  the  faith  to  the  end. 

$128.  The  signs  of  Christ's  comino 
at  the  destruction  of  jerusalem 

and  at  the  end  of  the  world. 

ML  of  Ol&es. 

Third  day  of  the  wee>f. 
Matt.         I        Mark,         I        Luke.         i  John. 

24.  15-42.J13. 14-37. 1 21.  20-36. | 

14.  Our  Lord's  reference,  here,  to 
the  prophecy  of  Daniel,  shews  that 
the  discourse  has  a  reference  to  the 
end  of  all  things,  which  Daniel  ^roph' 
esies :  and  that  the  destruction  of  Je< 
rusalem  is  to  be  understood  as  an  in- 
te^xediate  fulfilment  of  that  which   ii 


/L  D.  33.] 


CHAP.  XIII. 


87 


19  For a  in  those  days  shall  be 
affliction,  such  as  was  not  from 
the  beginning  of  the  creation 
which  God  created,  unto  this  time, 
neither  shall  be. 

20  And  except  that  the  Lord  had 
shortened  those  days,  no  flesh 
should  be  saved  :  but  for  the  elect's 
sake,  whom  he  hath  chosen,  he 
hath  shortened  the  days. 

21  And  then  if  any  man  shall 
say  to  you,  Lo,  b  here  is  Christ ; 


a  Da.  12.1.  Joel  2. 


yet  future  in  its  final  accomplishment. 

19.  Josephus  uses  very  similar  lan- 
guage, in  giving  the  history.  "  All 
the  distresses  which  ever  happened 
from  the  beginning,"  he  says,  ''seem 
to  me  to  be  small  in  comparison  of 
these  which  happened  to  the  Jews." 

20.  Those  days.  That  is,  of  afflic- 
tion, v.  19.  \  No  flesh.  That  is  none 
of  the  nation.  These  days  were  short- 
ened in  the  Divine  counsels,  and  by 
the  Providential  circumstances.  The 
Jews  were  divided  into  factions  which 
prevented  their  preparing  for  the  siege. 
The  magazines  of  corn  and  provisions 
were  burnt  before  Titus  arrived :  and 
his  sudden  arrival  led  the  Jew?  to 
abandon  part  of  the  fortifications. 
Titus  confessed  that  such  fortifications 
could  have  withstood  all  human  power, 
and  that  God  must  have  fought  with 
him,  or  he  could  not  have  conquered 
them.  We  are  to  expect  some  such 
providential  shortening  of  the  days 
before  the  great  final  coming. 

24.  See  the  use  of  these  terms  to 
denote  troubles,  disturbances  and  dis- 
asters in  society :  isa.  5:  30.  13:  10. 
S4:  4.  Jer.  4:28.  Eze.  32 :  7,  8.— 
Amos  8 :  9,  10.  Mi.  3  :  6.  See  also 
Joel  3  :  4,  and  Hag.  2 :  6,  21,  compa- 
red with  Acts  2 :  19,  Heb.  12 :  26,  27. 
These  figures  denote  here  the  disso- 
lution of  the  Jewish  state,  which 
should  typify  also  and  foreshadow  the 
destruction  of  the  world.  See  notes 
on  Luke  21  :  25,  26. 

24.  All  the  three  Evangelists  who 
record  these  signs  of  Christ's  coming, 


or,  lo,  he  is  there ;  belies  e  him 
not  : 

22  For  false  Christs  and  false 
prophets  shall  rise,  and  shall  shew 
signs  and  wonders,  to  seduce,  if 
it  were  possible,  even  the  elect. 

23  But  c  take  ye  heed  :  behold, 
I  have  foretold  you  all  things. 

24  But  in  those  days,  after  that 
tribulation, d  the  sun  shall  be  dark- 
ened, and  the  moon  shall  not  give 
her  light ; 

c  2  Pe.  3.17.    d  Da.  12.1.  Zep.  1.15-17. 

agree  in  beginning  a  new  paragraph 
at  this  point.  Matthew  reads,  "  Im- 
mediately (or  suddenly)  after  the  tribu- 
lation of  those  days;"  and  Mark,  "But 
in  those  days  after  that  tribulation"  — 
the  phrase  '  in  those  days'  showing 
the  general  designation  of  the  time, 
which  Luke  notes  by  the  phrase  "the 
times  of  the  Gentiles."  They  agree, 
also,  in  placing  here  the  signs  in  sun, 
moon,  and  stars,  which  express  a  dis- 
solution of  civil  states  and  of  worldly 
institutions — "those  things  which  are 
seen,  as  of  those  which  are  made" — 
(human)  Heb.  12:  27.  This  corres- 
ponds with  the  dissolution  of  the  Jew- 
ish state,  and  of  that  existing  order  of 
things,  civil  and  religious,  which  was 
identitied  by  Peter  in  the  Acts  (2 :  ]  9) 
as  being  that  which  Joel  describes, 
under  these  very  peculiar  images. 
Observe,  these  overturnings  are  thus 
shown  to  be  in  connexion  with  the 
outpouring  of  the  Spirit.  "  This  is 
that."  Acts  2:  17, — The  three  Evan- 
gelists agree  in  placing  here  a  coming 
of  the  Son  of  man.  And  the  connexion 
favors  the  understanding  of  this  brief 
paragraph  as  a  general  reference  to 
the  last  days,  and  as  in  parenthesis  (v. 
30)  looking  back  to  the  event  before 
discoursed  of.  Meanwhile  the  lan- 
guage does  not  forbid  a  reference  in 
these  verses  to  a  powerful  and  glo- 
rious coming,  (not  in  visible  person, 
but  by  the  Spirit  and  with  power,  as 
at  Pentecost,  Acts  2:  19)  which  wa> 
thus  a  type  of  this  greater  event. 
This  would  be  our  Lord's  premillenizL 


88 


MARK. 


[A.  D.  33 


25  And  *  the  stars  of  heaven 
shall  fall,  and  the  powers  that  are 
in  heaven  shall  be  shaken. 

26'  And  b  then  shall  they  see  the 
Son  of  man  coming  in  the  clouds, 
with  great  power  and  glory. 

27  And  then  shall  he  send  his 
angels,  and  shall  gather  together 
his  elect  from  the  four  winds,  from 
the  uttermost  part  of  the  earth 
to  the  uttermost  part  of  heaven. 

28  Now  learn  a  parable  of  the 
fig-tree  ;  When  her  branch  is  yet 
tender,  and  putteth  forth  leaves, 
ye  know  that  summer  is  near  : 

29  So  ye  in  like  manner,  when 

alsa.  13.10.  24.20,23.  Jer.  4.28.  2  Pe.  3.10,12.  Rev.  6. 
12-14.  20.11.  b  Da.  7.9-14.  Matt.  16.27.  24.30.  ch.  14.62. 
Acts  1.11.    1  Th.  4.16.  2  Th.  1.7,10.  Rev.  1.7. 


coming  to  establish  his  millenial  king- 
dom— not  in  person  any  more  than 
at  Jerusalem's  destruction,  but  with 
power.  But  his  final  and  personal  com- 
ing is  pointed  to  in  plain  terms,  and 
more  fully  given  by  Matthew.  See 
chapter  25.  His  coming  in  power  to 
establish  his  millenial  kingdom  will  be 
attended  with  sore  judgments,  and 
awful  manifestations,  to  which  we 
cannot  be  indifferent.  And  then  when 
these  things  begin  to  come  to  pass, 
believers  may  lift  up  their  heads,  for 
their  redemption  draweth  nigh.  His 
final  coming  to  Judgment  must  be  re- 
garded as  the  great  ultimate  reference, 
that  exhausts  the  prediction. 

26,  &c.  See  notes  on  Matthew  and 
Luke. 

28.  The  fig  tree  begins  to  leaf  about 
the  time  of  Passover. 

30.  This  generation.  Some  refer 
this  to  the  nation — that  they  should  be 
kept  remarkably  in  existence  as  such, 
till  the  end.  But  it  seems  rather  to 
refer  to  the  impending  destruction  and 
to  have  them  look  for  it,  before  all  who 
were  then  living  should  have  passed 
away.  This  does  not  hinder  a  further 
reference,  for  as  yet  he  had  spoken 
prominently  of  the  things  belonging  to 
this  one  event  which  was  so  near. — 
iH'ter  this  he  enlarges  upon  the  greater 


ye  shall  see  these  things  come  to 
pass,  know  that  it  is  nigh,  even  at 
the  doors. 

HO  Verily  I  say  unto  you,  that 
this  generation  shall  not  pass,  till 
all  these  things  be  done. 

31  Heaven  and  earth  shall  pass 
away :  c  but  my  words  shall  not 
pass  away. 

32  But  of  that  day  and  that  hour 
knoweth  no  man,  no,  not  the  an- 
gels which  are  in  heaven,  neither 
the  Son,  but  the  Father. 

33  Take d  ye  heed,  watch  and 
pray ;  for  ye  know  not  when  the 
time  is. 

c  Isa.  40.8.  d  Matt.  24.42.  25.13.  Lu.  12.40.  21.34. 
Ro.  13.11,12,    1  Th.  5.6.    Rev.  16.15. 


coming  which  is  yet  future.  See  Matt. 
25.  Though  verses  26  and  27  are  a 
brief  winding  up  of  Mark's  record, 
including  the  general  reference  to  the 
last  times,  this  verse  30  evidently 
looks  back  to  the  chief  topic  of  the 
preceding  discourse,  as  though  these 
verses  were  in  parenthesis.  They  are 
merely  a  brief  application  of  the  pro- 
phecy to  the  great  event  yet  future — 
while  "all  these  things"  refer  to  the 
event  more  at  hand.  This  is  still 
more  plain  from  v.  32  which  follows  at 
once.  "  But  of  that  day"  in  direct 
contrast  with  "  these  things'''' — the  latter 
known  and  near — the  former  so  re- 
markably unknown.  The  term  '  that 
day'  is  so  used  2  Tim.  4:  8. 

32.  Neither  the  Son.  The  manner  of 
introducing  this  clause  shows  that  it 
was  to  be  understood  only  in  a  certain 
sense.  As  though  he  had  said,  in  the 
way  of  climax — "Nay,  there  is  a  sense 
in  which  even  the  Son  does  not  know  the 
time."  Beugel  remarks  that  the  apostle 
was  able  both  to  know  and  not  to  know 
in  regard  to  his  death  ;  Phil.  1 :  25 :  and 
the  Lord  Jesus  did  not  know  of  this  m 
his  commission  so  as  to  make  it  known. 
Olshausen  observes,  that  as  Christ  him« 
self  is  set  for  the  fall  and  rising  o* 
many,  so  also  is  his  second  coming. 
Ignorance  of  the  time  forces  to  unbe- 


A..  D.  33.  J 


CHAP.  XIII. 


34  For  the  Son  of  man  is  as  a  I  house  cometh,  at  even,  or  at  mid- 
journey,  who  |  night,  or  at  the  cock-crowing,  01 
in  the  morning; 

36  Lest  coming  suddenly,  he  find 
you  6  leeping.  a 

37  And  what  I  say  unto  you,  1 
say  unto  all,  Watch.  b 


man  taking  a  far 
ieft  his  house,  and  gave  authority 
to  his  servants,  and  to  every  man 
his  work,  and  commanded  the  por- 
ter to  watch. 

35  Watch   ye  therefore;  for  ye 
know  not  when  the  master  of  the 


lievers  a  ground  for  carnal  security — 
but  to  believers  a  motive  for  watch- 
fulness.— The  same  is  implied  in  the 
language  of  Matthew,  '  my  Father 
only,'  ch.  24:  36.  Yet  it  comports 
more  with  Mark's  gospel  to  state  this. 
(See  Introduction. )  The  passage  agrees 
with  those  -which  recognize  the  Father 
as  he  to  whom  the  Son  "is  subject"  in 
his  mediatorial  office — to  whom  "he 
will  deliver  up  the  kingdom,"  &c. 
1  Cor.  15 :  24,  28.  This,  therefore,  is 
one  of  "the  times  and  the  seasons 
which  the  Father  hath  put  in  his  own 
power."  See  Acts  1 :  7.  This  be- 
longed to  his  state  of  humiliation,  and 
to  the  human  point  of  view.  Yet  he 
is  particular  here  to  speak  of  himself 
as  "the  Son."  And  so,  commonly, 
in  the  New  Testament,  where  the  hu- 
manity of  Christ  is  set  forth,  it  is  in 
connexion  with  a  name  that  speaks 
his  Divinity.  1  Cor.  2 :  8.  Acts  3  :  15. 
"He,  who,  as  respects  his  Godhead,  is 
the  Son — yet  in  his  state  of  humilia- 
tion ahd  of  himself,  he  knew  nothing 
of  the  day  and  hour."  pp.  131,  442, 
Da  Costa.  As  a  man  he  increased  in 
wisdom,  (Luke  2  :  52)  learned  obedi- 
ence (Heb.  5 :  8)  prayed  to  the  Father 
(Luke  6 :  12.)  Alford  thinks  that  this 
disclaimer  of  knowledge  as  to  the  day 
and  the  hour  should  be  borne  in  mind 
in  explaining  the  prophecy.  But  the 
whole  discourse  was  intended,  first,  to 
keep  before  them  the  constant  possi- 
bility of  his  coming  ;  secondly,  to  show 
the  impossibility  of  fixing  upon  a  pre- 
cise period. 

34.  This  short  parable  is  probably 
»nly  the   substance    of  the  discourse 
which   our    Lord  spoke  in  regard  to  j 
watching,  of  which  also  Mai  thew  gives 
Borne  further  ideas.     The  italics  might  | 

8 


a  Matt.  25.5.    b  Ter.  S3,3o. 


have  been  "It  is  as  if  a  man,"  that  is, 
the  whole  transaction  is  such,  ^  Ta- 
king a  far  journey.  The  term  meana 
going  abroad,  away  from  home,  and  here 
it  conveys  the  impression  of  our  Lord's 
absence  being  such  as  to  make  his  re- 
turn a  matter  of  course,  and  to  be  ex- 
pected, f  Who  left.  This  and  the  fol- 
lowing verb  are  participles,  and  con- 
strued directly  with  the  closing  verb, 
showing  the  whole  as  included  in  the 
householder's  arrangement,  and  all  con- 
nected with  his  command  to  the  por- 
ter, as  he  departed,  \  Gave  authority. 
See  Matt.  24:45.  This  authority,  (a 
great  power,  says  Bengel,)  was  given 
to  his  servants  collectively,  as  is  evi- 
dent from  the  next  clause,  where  the 
work  of  each  is  assigned  severally. 
\  The  porter.  This  is  the  door  porter, 
whose  office  it  would  be  to  look  out  for 
approaching  travelers.  This  would 
seem  to  be  an  instance  of  the  particu- 
lar work  assigned  to  each.  To  the  one 
who  was  appointed  as  porter,  it  was 
commanded  to  watch,  viz :  to  keep  a 
look  out  for  the  benefit  of  the  house 
hold.  Ministers  of  the  Word  are  icatch- 
men  for  God's  church.  Eze..  33:  35. 
35.  Yet  all  were  to  watch,  and  not  the 
porter  alone.  Though  it  is  made  the 
minister's  duty  to  watch  for  souls,  as 
having  to  give  account,  each  man  is  aa 
much  commanded  to  watch  for  himself 
^At  even.  Luke  refers  to  three  watch 
es,  according  to  the  division  of  tir  e 
among  the  Jews.  Mark  here  remark- 
ably adopts  the  Roman  enumeration, 
such  as  would  be  employed  by  Roman 
soldiers.  This  is  used  as  an  argument 
for  Mark's  Roman  origin.  See  Intro- 
duction, "Author.'''  Da  Costa  finds  it. 
this,  some  reason  for  thinking  thai 
Mark  had  a  luilitary  training. 


90 


MARK. 


[A.  D.  3% 


CHAPTER  XIV. 

If  A  FTER  two  days 
J\_  was  f /»  e  feast  of 
ths  ^assover,  and  of  unleavened 
bread  :  and  the  chief  priests  and 
the  scribes  sought  how  they  might 
take  him  by  craft,  and  put  him  to 
death. 

2  But  they  said,  Not  on  the  feast - 
day,  lest  there  be  an  uproar  of  the 
people. 

3  And  •  being  in  Bethany,  in  the 
house  of  Simon  the  leper,  as  he  sat 
at  meat,  there  came  a  woman  hav- 
ing an  alabaster-box  of  ointment 

a  Matt.  26.6.&C    Lu.  7.37.    Jno.  12.1.&C. 


36.  Sleeping.  This  is  the  careless 
self  security  and  indolence  which  is  op- 
posed to  watching :  not  only  not  watch- 
ing, but  sleeping! 

CHAPTER  XIV, 
\  131.  The    Rulers   conspire.     The 
Supper  at   Bethany — Judas. — Je- 
rusalem. Bethany. 

Fourth  day  of  the  week. 
Matt.  I        Mark.        |      Luke,      j        John. 

26. 1-16. 1 14. 1-11. 1 22.  1-6. 1 12.  2-8. 

1.  After  tivo  days.  This  was  Wednes- 
day, and  there  were  yet  two  days,  in 
part,  or  the  whole  of  Wednesday  and 
Thursday,  before  the  Passover.  John 
mentions  that  he  came  to  Bethany  six 
days  before  the  Passover,  but  does  not 
say  that  the  feast  was  made  at  once  on 
his  arrival.  From  Luke  19 :  29,  we 
learn  that  he  was  at  Bethany  on  his 
way  to  Jerusalem,  where  he  entered 
the  first  day  of  the  week.  And  there, 
i,  e.  at  Bethany,  where  Lazarus  lived, 
but  not  necessarily  in  his  house,  the 
feast  was  made.  ^[  The  Passover  and. 
These  are  put  together,  because  the 
feast  of  unleaveued  bread  began  at  the 
jme  of  the  Passover  meal.  These  ob- 
servances were  distinct,  yet,  as  unfer- 
mented  or  unleavened  bread  was  to  be 
eaten  with  the  Passover  lamb,  the  or- 
dinances received  a  common  name,  as 
one  and  the  same. 

4,  Some.  John  gives  the  fuller  ac- 
count, and  brings  to  vie  f  the  fact  that 


of  *  spikenard,  very  precious;  and 
she 'brake  the  box,  and  poured  it 
on  his  ho™1 

4  And  .acre  were  some  that  had 
indignation  within  themselves,  and 
said,  Why  was  this  waste  of  tha 
ointment  made? 

5  For  it  might  have  been  sold  for' 
more  than  three  hundred 2  pence, 
and  have  been  given  to  the  poor. 
And  they  murmured  against  her. 

6  And  Jesus  said,  Let  her  alone, 
why  trouble  ye  her?  she  hath 
wrought  a  good  work  on  me. 

7  Forb  ye  have  the  poor  with 

1  or,  pure  nard;  or,  liquid  nard.      2  See  Matt.  18.28. 
6De.  15.11. 

Judas  Iscariot  was  the  leader  in  thia 
avaricious  opposition,  and  that  on  pre- 
tence of  caring  for  the  poor.  See  John 
12:4.  ^  Waste.  Literally,  perdition, 
Bengel  remarks,  "But  thou,  Judas,  art 
the  son  of  perdition  /" 

5.  Three  hundred  pence,  or  denarii  in 
Roman  money,  equal  to  about  forty 
dollars  of  ours.  See  notes  and  Fig. 
Matt.  26 :  8.  He  who  considered  the 
value  of  three  hundred  pence  as  wasted 
on  his  Lord,  was  ready,  soon  after,  to 
sell  him  for  thirty  pieces  of  silver i 
not  half  the  amount!  Judas  will 
show  himself  beforehand,  a  mean  heart- 
ed soul  in  the  face  of  Christian  charity. 

6.  The  expression  is  stronger  fn  the 
original,  "a  noble  work." 

7.  This  verse,  with  the  preceding, 
though  addressed  to  more  than  one,  was 
meant  chiefly  for  Judas,  and  perhaps, 
referred  with  proper  reproach,  to  his 
office,  as  being  this,  of  giving  to  the 
poor.  Let  those  who  talk  much  about 
the  poor,  see  to  it  that  they  do  much, 
also.  And  this  they  can  do  always, 
whensoever  they  will.  And  if  any  are 
murmured  against,  or  reviled  for  noble 
acts  of  charity  to  the  poor,  for  gather- 
ing the  poor  under  the  gospel,  for  giv* 
ing  to  their  temporal  or  spiritual  ele« 
vation,  the  Master  will  vindicate  such, 
and  bless  them  with  his  favor,  which 
is  a  great  reward.  For  it  is  done  to 
him.  if  done  in  his  name.  Matt.  25. 40, 


k.  V.  33.] 


CHAP.  XIV. 


91 


you  always,  and  whensoever  ye 
«- ill  ye  may  do  them  good  :  but 
me  ye  have  not  always. 

8  She  hath  done  what  she  could : 
she  is  come  aforehand  to  anoint 
my  body  to  the  burying. 

9  Verily  I  say  unto  you,  Where- 
soever this  gospel  shall  be  preached 
throughout  the  whole  world,  this 
also  that  she  hath  done  shall  be 
epoken  of,  for  a  memorial  of  her. 

10  And*  Judas  Iscariot,  one  of 
the  twelve,  went  unto  the  chief 
priests,  to  betrayb  him  unto  them. 

11  And  when  they  heard  it,  they 


o  Matt.  26.H,<fcc.    Lu.  22.3.&C. 


We  may  anoint  his  head  and  feet,  by 
pouriug  the  oil  of  gladness  upon  his 
suffering  members.  The  Church  is  his 
body,  on  earth.  Ep.  1 :  23. 

8.  What  she  could.  This  praise  is 
more  precious  than  the  ointment,  com- 
ing from  such  an  one  as  Christ.  It  is 
like  that  which  he  passed  upon  the  poor 
■widow.  "She  hath  cast  in  all  that  she 
had."  Blessed  are  they  of  whom  the 
Master  will  say,  They  have  done  what 
they  could!  But  how  different  is  the 
spirit  of  those  who,  instead  of  doing 
what  they  can,  are  always  complaining 
of  inability,  and  finding  fault  with  God. 
Have  they,  who  make  their  inability 
an  excuse  for  impenitence,  done  what 
they  could?  Have  they  sought  the  Sa- 
viour in  his  word,  in  his  ordinances,  at 
the  mercy  seat,  and  cheerfully  devoted 
themselves  to  do  what  they  can  in  his 
service  ?  How  loving  a  Master  would 
they  find,  and  how  ready  to  cheer  and 
welcome  them,  saying,  as  to  Mary, 
"They  have  done  what  they  could," 
and  pouring  his  blessing  on  their  souls. 
^  To  anoint.  Literally,  to  myrrh,  or  to 
prepare  with  myrrh,  as  for  embalming. 
^  To  the  i  trying.  The  Jewish  custom 
was  to  wash  the  corpse  immediately 
after  death,  with  a  warm  infusion  of 
camomile  and  rose,  the  object  being  to 
restore  life  if  suspended,  and  to  make 
the  perfumes  enter  the  pores  more  ea- 
sily. Women  were  th<»  persons  former- 


were  glad,  and  promised  to  give 
himc  money.  And  he  sought 
how  he  might  conveniently  betray 
him. 

112  And  the  first 
day  of d  unleavened  bread,  when 
they  killed1  the  passover,  his  dis- 
ciples said  unto  him,  Y/hcrs  wilt 
thou  that  we  go  and  prepare,  that 
thou  mayest  eat  the  passover? 

13  And  he  sendeth  forth  two  of 
his  disciples,  and  saith  unto  them, 
Goe  ye  into  the  city,  and  there 
shall  meet  you  a  man  bearing  a 
pitcher  of  water  :  follow  him. 


c  1  Ki.  21.20.    Pr.  1.10-16. 
riflced.    e  ch.  11.2,3.    He.  4. 


Ex.  12.8, Ac.    1  or  tao- 


ly  employed  in  that  office.  The  two 
Marys  went  to  the  sepulchre  with  spi- 
ces, ch.  16:1.  This  may  have  been 
only  a  way  in  which  our  Lord  would 
remind  them  of  his  approaching  death, 
without  meaning  to  say  that  she  came 
with  this  view,  only,  that  it  should 
serve  such  a  purpose.  Yet  as  our  Lord 
had  often  announced  his  death  as  near, 
she  may  have  had  a  firm  persuasion  of 
this. 

9.  This  may  be  regarded  as  a  dis- 
tinct prophetic  intimation  of  the  uni- 
versal circulation  of  the  Gospel  narra- 
tives by  means  of  the  written  word.  In 
this  way  it  is  every  where  published, 
far  as  the  Gospel  is  preached ;  and  in 
this  way,  alone,  could  this  be  strictly 
fulfilled. 

§  132.    Pbeparation  tor  the  Pass- 
over.— Jerusalem,  Bethany. 

Fifth  day  of  the  week. 
Matt.         I        Mark.         !      Luke.        |    John. 

26.  17-19. 1 14.  12-16.,22.  7-13., 

12.  See  note  on  v.  1.  For  harmon- 
izing this  with  John's  more  scattered 
remarks  about  the  paschal  feast,  see 
notes  on  Matt.  26  :  19.  All  difficulty 
is  cleared  away  by  observing  that  John, 
(who  does  not  detail  the  ceremonies  of 
the  Paschal  meal,  nor  give  any  account 
of  the  Passover  or  Lord's  Supper,  aa 
the  rest  had  done,)  uses  the  term  Pass- 
over to  signify  the  Paschal  feast  as  a 
whole,  and  not  the  Paschal  meal.     Th» 


»2 


MARK. 


[A.  D.  3« 


14  And  wheresoever  he  shall  go 
in,  say  ye  to  the  good  man  of  the 
house,  The  Master"  saith,  Where 
is  the  guest-chamber,  where  I  shall 
eatb  the  passover  with  my  disci- 
ples? 

15  And  he  will  shew  you  a  large 
upper  room,  furnished  and  prepa- 
red :  there  make  ready  for  us. 

16  And  his  disciples  went  forth, 
and  came  into  the  city,  and  found  c 
as  he  had  said  unto  them:  and  they 
made  ready  the  passover. 

T 17  And  in  the  even- 
ing he  cometh  with  the  twelve. 

*\\  18  And  as  they  sat 
and  did  eat,  Jesus  said,  Verily  I 
say  unto  you,  One  of  you  which 
eatethd  with  me  shall  betray  me. 

a  Jno.  11.28.    13.13.    b  Re.  3.20.    c  Jao.  16.4. 
dPs.  41.9.    55.13,14. 


feast  lasted  from  the  14th  to  the  21st 
of  Abib  or  Nisan. 

PART  VIII. 

The  Fourth  Passover.       The  cir- 
cumstances, &c.  until  the  end  of 
the  Jewish  Sabbath. 
Time,  two  days. 
§133.  The  Passover  Meal.    Conten- 
tion among  the  twelve. — Jerusalem. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.     I     Mark.    I  Luke.  I   John. 

26.  20. | U.  17.J22. 14-18,  24-30. | 

This  section  is  given  more  at  length 
in  Luke's  narrative.  See  notes.  After 
this  we  have  in  John,  an  account  of  the 
washing  of  the  disciples'  feet  by  our 
Lord.  Ch.  16  :  1. 

17.  In  the  evening.  "When  the  hour 
was  come,"  appointed  by  the  law.  Lu. 
22  :  14.  That  was  at  evening,  between 
the  14th  and  15th  of  the  month— the 
common  point  of  both  days  and  about 
sunset. 

1 135.  Jesus  points  out  the  traitor. 
Judas  withdraws. 

Matt.        I        Mark.        I        Luke.        I         John. 

86. 21-25]  14. 18-21 J  22. 21-23  j  13. 21.-35 
18. .  The  company  consisted  of  our 


19  And  they  began  to  be  sorrow- 
ful, and  to  say  unto  him  one  by 
one,  Is  it  I  'I  and  another  said,  h 
it  I? 

20  And  he  answered  and  said 
unto  them,  It  is  one  of  the  twelve, 
that  dippeth  with  me  in  the  dish. 

21  The  Son  of  man  indeed  go- 
eth,  as  it  is  written  of  him  :  but 
woe  to  that  man  by  whom  the  Son 
of  man  is  betrayed  !  good  e  were  it 
for  that  man  if  he  had  never  been 
born. 

If  22  And  fas  they 
did  eat,  Jesus  took  bread,  and 
blessed,  and  brake  it,  and  gave  to 
them,  and  said,  Take,?  eat;  this  is 
my  body. 
23  And  he  took  the  cup;   and 

e  Matt.  18.6,7.     /Matt.  26.26.&C.    Lu.  22.19    1  Cor. 
11.23,&c.    g  Jno.  6.48-58. 


Lord  and  the  twelve.  The  usual  Pas- 
chal company  and  the  fewest  allowed, 
was  ten,  and  there  could  not  be  over 
twenty  present.  These  would  use  all 
the  lamb. 

20.  In  the  dish.  The  Figure  shows 
the  mode  of  eating.  See  Fig.  Matt.  23 : 
7. 


\  137.  The  Lord's  Supper. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.  |          Mark.         l         Luke.         I   John. 

26.  26-29. 1 14.  22-25. 1 22.  19-20.  | 

22.  As  they  did  cat.  That  is,  while 
they  were  eating  the  ordinary  Pascha. 
meal,  our  Lord  instituted  the  Sacra- 
mental Supper,  as  an  ordinance  for  the 
New  Testament  church,  to  take  th« 
place  of  the  Passover.  See  Paul's  ac- 
count of  the  institution  of  the  Supper 
1  Cor.  11 :  23-25.  %  This  is  my  boat/. 
All  who  are  familiar  with  the  Greek 


A.  D.  33.] 


CHAP.  XIV. 


93 


when  he  had  given  thanks,  he  gave 
it  to  them :  and  they  all  drank  of 
it. 

24  And  he  said  unto  them,  This 
•is  my  blood  of  the  new  testa- 
ment, tthich  is  shed  for  many. 

25  Verily  I  say  unto  you,  I  will 
drink  no  more  of  the  fruit  of  the 
vine,  until  that  day  that  I  drink 
it b  new  in  the  kingdom  of  God. 

T  26  And  when  they 
had  sung  an1  hymn,  they  went  out 
into  the  mount  of  Olives. 

^[27  And  Jesus  saith 
unto  them,  All  ye  shall  be  of- 
fended because  of  me  this  night; 
for  it  is  written,0  I  will  smite  the 


a  1  Cor.  10.16.    Jno.  6.53. 
1  or,  pealm.    c  Zee.  13.7. 


6  Joel  3.18.  Amos  9.13,14. 


will  observe  how  impossible  it  is  that 
these  words  should  mean  that  the  bread 
is  his  body.  The  pronoun  is  not  in  the 
same  gender  as  the  term  for  bread,  and 
hence  cannot  refer  to  that.  But  it  is 
in  the  neuter  gender,  meaning  "  this 
thing"  here  represented,  is  my  body. 

25.  New.  The  high  priest,  when  he 
came  out  from  the  Holy  of  Holies,  kept 
a  feast  of  joy  with  his  friends,  for  his 
coming  out  safe  was  a  mark  of  his  ac- 
ceptance. Else  he  would  have  perish- 
ed there.  At  that  feast  they  drank  new 
wine.  Our  Lord  may  here  allude  to  this 
custom,  meaning  that  he  should  not 
sink  in  his  woi*k,  in  the  great  offering 
which  he  should  make  as  our  Great 
High  Priest — and  then,  when  his  ac- 
ceptance was  shown  by  the  acceptance 
and  in-gathering  of  all  his  people,  he 
would  feast  with  them  together  in  his 
Father's  kingdom.  See  Showers,  Sac. 
Dis.  old  book. 

26.  See  Harmony,  §142. 

§136.  Jesus  foretells  the  fall  of 
Peter,  and  the  dispersion  of  the 
Twelve. — Jerusalem. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.        I         Mark.       I        Luke.       I        John. 

26.  31-35(14.  27-31 |22.  31-38J13.  36-38 

27.  According  to  our  Harmony,  Ju-  | 


Shepherd,  and  the  sheep  shall  be 
scattered. 

28  But d  after  that  I  am  risen,  I 
will  go  before  you  into  Galilee. 

29  Bute  Peter  said  unto  him, 
Although  all  shall  be  offended, 
yet  will  not  I. 

30  And  Jesus  saith  unto  him, 
Verily  I  say  unto  thee,  That  this 
day,  even  in  this  night,  before  the 
cock  crow  twice,  thou  shalt  deny 
me  thrice. 

31  But  he  spake  the  mor  vehe- 
mently, If  I  should  die  with  thee, 
I  will  not  deny  thee  in  any  wise. 
Likewise  also  said  they  all. 

If  82   And  f  they 

d  ch.  16.7.  e  Matt.  26.33,34.  Lu.  22.33,34.  Jno.  13.37, 
38.    /Matt.  26.36, &c.  Lu.  22.39,&c.  Jno.  18.1, &c. 


das  has  now  gone  out,  and  this  is  ad- 
dressed in  earnestness  to  the  rest. 

28.  This  is,  perhaps,  the  substance 
of  Zechariah's  last  clause  in  the  pro- 
phecy, (ch.  13:  7,)  quoted  above,  viz: 
"I  will  turn  my  hand  (with  care)  upoB 
the  little  ones."  His  promise  is  to  go 
before  them,  (like  a  shepherd — the  good 
shepherd,  see  John  10 :  4,)  into  Galilee, 
whither  they  would  naturally  return. 
See  Matt.  28:7,  10:  16. 

29.  To  this  self-confident  boast,  our 
Lord  refers,  when,  after  the  repentance 
of  Peter,  and  after  his  own  resurrec- 
tion, he  asks  him  thrice,  as  often  as  he 
had  denied  him,  "  Lovest  thou  me  more 
than  these?"  John  21 :  15,  &c. 

30.  Crow  tvnee.  The  other  Evangel- 
ists only  speak  generally  "before  the 
cock  crows."  But  it  is  well  know- 
that  there  was  a  watch  of  the  night- 
called  the  "cock-crowing,"  which  wa,. 
very  early  in  the  morning,  before  lay. 
at  about  three  o'clock.  Yet  there  waa 
also  a  cock-crowing  at  midnight,  which, 
however,  few  would  commonly  hear, 
but  which  is  here  included  eapressly. 
When  only  the  cock-crowing  is  spoken 
of,  that  at,  or  about  3  o'clock,  A.  M.  is 
meant.  It  must  be  remembered  that 
the  Jewish  day  commenced  with  the 
evening.     Peter  stands  here  as  a  rep 


84 


Mark. 


[A.  D.  3, 


came  to  a  pAace  which  was  named 
Gethsemane;  and  he  saith  to  his 
disciples,  Sit  ye  here,  while  I  shall 
pray. 

33  And  he  taketh  with  him  Pe- 
ter and  James  and  John,  and  be- 
gan to  be  sore  amazed,  and  to  be 
very  heavy; 

34  And  saith  unto  them,  My  • 
soul  is  exceeding  sorrowful  unto 
death  :  tarry  ye  here,  and  watch. 

35  And  he  went  forward  a  little, 
and  fell  on  the  ground,  and  prayed 
b  that,  if  it  were  possible,  the  hour 
might  pass  from  him. 


a  Jno.  12.27.     6  He.  5.T. 


36  And  he  said,  «  Abba,  Father, 
all  things  are  possible  unto  theej 
take  away  this  cup  from  me )  nev* 
erthelessd  not  what  I  will,  but 
what  thou  wilt. 

37  And  he  cometh,  and  findeth 
them  sleeping,  and  saith  unto  Pe- 
ter, Simon,  sleepest  thou  ?  couldest 
not  thou  watch  one  hour? 

38  Watch  ye,  and  pray,  lest  ye 
enter  into  temptation :  The  d  spirit 
truly  is  ready,  but  the  flesh  is  weak. 

39.  And  again  he  went  away,  and 

prayed  and  spake  the  same  words. 

40  And  when    he  returned,  he 

c  Ro.  8.15.  Ga.  4.6.     d  Ps.  40.8.  Jno.  4.34.  5.30.  6.38,39. 
18.11.  Ph.  2.8.      e  Ro.  7.18-25.  Ga.  5.17. 


resentative  of  all  disciples  who  deny 
or  forget  Christ — and  the  watchful  bird 
that  cries  in  the  night  is  that  warning 
voice  which  speaketh  once,  yea,  twice,  [ 
to  call  them  to  repentance.  Rom.  13 : 
11,  12.— Afford. 

1 142.  The  Agony  in  Gethsemane. — 

Mount  of  Olives. 

Eveuing,  introducing  the  sixth  day  of  the  week. 
Matt.  I  Mark.  I        Luke.       1  John. 

26.80,36-46|14.26,32-42)22.39-46j 

32.  Gethsemane.  This  place,  so  na- 
med, lies  along  the  path  that  ascends 
the  Mount  of  Olives,  just  beyond  the 
small  foot  bridge  that  crosses  the  brook 
Kedron.  We  found  it  walled  in  by  a 
high  and  heavy  stone  wall,  poorly  stuc- 
coed, which  had  been  built  in  1849  by  the 
Latin  monk*.  We  were  allowed  to  en- 
ter by  a  narrow  gateway,  as  workmen 
were  engaged  in  the  enclosure  at  some 
stone  work  around  a  well  in  the  N.  W. 
corner.  The  ground  was  stripped  of  j 
every  natural  appearance,  the  sod  was 
entirely  removed,  nothing  remaining 
to  designate  it  but  the  eight  old  olive 
trees.  The  ground  had  been  freshly  j 
dug  up,  and  rose  bushes  set  out,  one 
of  which  bore  a  solitary  rose.  I  asked 
i  monk  for  what  purpose  this  was  done. 
He  replied,  "for  the  Mother  of  God."  I 
This  rose  was  for  the  altar  of  the  chapel 
of  the  Virgin,  near  at  hand .  Every  i 
thing   is   made   to   minister  to   their  I 


Romish  superstitions.  Even  the  twigs 
from  the  olive  trees  they  are  accustomed 
to  sell  to  pilgrims.  We  found  the  gar- 
den wall,  on  measurement,  to  be  168  feet 
on  the  N.  side,  and  180  feet  on  the  W. 
side,  and  12  feet  high.  The  olive  trees 
are  gnarled  and  irregular,  bearing  ev- 
ery appearance  of  great  antiquity.  One 
of  the  trunks  we  found  to  be  23  feet  in 
the  midst,  and  36  feet  at  the  base.  ^  Sit 
ye  here,  &c.     So  Abraham,  Gen.  22:  5. 

33.  Peter,  James  and  John.  These 
were  the  three  favored  disciples  of  the 
chosen  twelve.  Their  very  different 
characters  show  a  kind  of  type  of  the 
varieties  in  the  church,  which  are  con- 
sistent with  its  essential  unity :  not  all 
Johns,  nor  all  Peters,  but  all  Christ- 
ians, so  far  as  they  follow  Christ,  fl  Be- 
gan. As  never  before. 

34,  35.  Gethsemane  lies  at  the  foot 
of  the  Mount  of  Olives,  very  gradually 
sloping  from  the  brook  Kedron.  Here, 
says  Stier,  our  Lord  unites  as  Priest 
and  victim  the  faith  of  Abraham  and 
the  patience  of  Isaac.  ^  A  little.  la 
that  retired  spot,  in  the  deep  ravine, 
are  these  four  persons,  and  one  in  deep- 
est agony,  under  cover  of  the  evening. 

86.  Not  what  I  will.  Here  is  thf  uv- 
ful  struggle  and  submission  of  his  nu- 
man  will,  that  will  which,  in  his  peo. 
pie.  is  often  so  resisting  and  obdurate. 
Oh  for  a  part  in  this  perfect  obedience, 
and  be  it  the  pattern  also  of  our  own, 


A.  D.  33.] 


CHAP.  XIV. 


95 


found  them  asleep  again  (for  their 
eyes  were  heavy,)  neither  wist 
they  what  to  answer  him. 

41  And  he  cometh  the  third  time, 
nnd  saith  unto  them,  Sleep  on  now, 
and  take  your  rest :  it  is  enough, 
the  *  hour  is  come :  behold,  the 
Son  of  man  is  betrayed  into  the 
hands  of  sinners. 

a  Jno.  7.30.  8.20.  18.1. 


g  142.  The  Agony  in  Geihsemane. — 

Mount  of  Olives. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.  |  Mark.  I       Luke.       I  John. 

26.3(V36-46|l4.26,32-42|22.39-46| 

37.  Simon.  Our  Lord  calls  him  Si- 
man,  says  Stier,  "for  here  he  was  no 
Peter,"  no  rock.  The  Scripture  surely 
never  meant  to  be  understood,  that  the 
Church  was  built  upon  this  man,  who 
so  often  showed  himself  to  be  no  rock, 
and  above  all,  not  the  rock  on  which 
the  Church  should  stand,  and  resist  the 
powers  of  Hell. 

38.  The  spirit.  Here  he  explains  how 
this  shrinking  was  due  to  his  human 
nature. 

41.  The  third  time.  After  he  had 
made  a  third  prayer.  See  Matt.  26 :  44, 
in  the  same  words.  ^Sinners.  The  con- 
tact with  sin  was  the  great  agony,  as 
our  Lord  bore  the  load  of  sin. 
1 143.    Jesus    betrayed    and    made 

Prisoner. — Mount  of  Olives. 

Evening,  introducing  the  sixth  day  of  the  week. 
Matt.        I        Mark.        I        Luke.        I       John. 

'26.47-56. 1 14.43-52.  |22.47-53. 1 18.2-12. 
43.  A  great  multitude.  These  were 
"Captains  of  the  temple,"  (Luke  22: 
62,)  and  a  detachment  of  the  Roman 
cohort,  which  was  stationed  in  the  tow- 
er of  Antonia,  during  the  feast,  in  case 
of  tumult,  (John  18:  3,)  besides  ser- 
vants  of  the  High  Priest.  Luke  22: 51. 
.Tohn  describes  them  as  having  lanterns 
and  torches  and  weapons.  The  figure 
here  given  shows  the  kind  of  hand  lan- 
terns carried  in  the  East.  Commonly, 
persons  are  not  allowed  t<>  go  through 
the  streets  at  night  without  lanterns. 
The  torches  were  usually  of  pitch,  or 
Wax  or  resinous  wood.     The  lanterns 


42  Rise  up,  let  us  go;  lo,  he  that 
betrayeth  me  is  at  hand. 

If  43  And  b  immediate- 
ly, while  he  yet  spake,  cometh  Ju- 
das, one  of  the  twelve,  and  with 
him  a  great  multitude  ■  with 
swords  and  staves,  from  the  chief 
priests d  and  the  scribes  and  the 
elders. 

»Matt.  2«.4T.   Lu.  22.47,*c.   Jno.  18.8,4c.     c  Pi.  9  1,2. 
d  Ps.  2.2. 


now  made  are  various.  Sorofs  wt  used 
like  the  left  hand  figure  belo  w,  ot  thi* 


white  muslin  on  a  wire  frair-v,  wbisi? 
can  be  stretched  out,  or  press^i  into  *> 
small  compass.  Oil,  wax,  or  pitch  cat 
be  burnt  in  them. 

44.  A  token — ovaarj/uov.  Tho  tern? 
here  is  quite  different  from  that  in 
Matthew  rendered  "sign."  It  is  a 
military  sign,  a  watchword  used  to  dis- 
tinguish friends  from  enemies  in  war. 
Wetstein's  Annotations. 

44-50.  See  notes  on  Matt.  26 :  49- 
56. 

61.  A  certain  young  man.    Tqwnson, 


96 


MA.IK. 


[A.  D. 


41  And  he  that  betrayed  him 
had  given  them  a  token,  saying, 
Whomsoever  I  shall  kiss, a  that 
same  is  he:  take  him,  and  lead 
him  away  safely. 

45  And  as  soon  as  he  was  come, 
he  goeth  straightway  to  him,  and 
saith,  Master,b  Master;  and  kiss- 
ed him. 

46  And  they  laid  their  hands  on 
him,  and  took  him. 

47  And  one  of  them  that  stood 
by  drew  a  sword,  and  smote  a  ser- 
vant of  the  high  priest,  and  cut 
off  his  ear. 

48  And  Jesus  answered  and  said 
unto  them,  Are  ye  come  out,  as 
against  a  thief,  with  swords  and 
with  staves  to  take  me  ? 

49  I  was  daily  with  you  in  the 
temple,  teaching,  and  ye  took  me 
not :  but  the  scriptures*5  must  be 
fulfilled. 

50  Andd  they  all  forsook  him 
and  fled. 

51  And  there  followed  him  a  cer- 
tain young  man,  having  a  linen 

a2Sa.  20.9.  Ps.  55.21.  Pr.  27.6.  b  Lu.  6.45.  c  Ps.  22. 
Isa.  53.  Lu.  24.44.    d  Ps.  88.8.  Isa.  63.3.  ver.  27. 

Davidson  and  others,  suppose  this  to 
have  been  Mark  himself,  as  there  seems 
to  be  no  other  reason  for  this  incident 
being  here  introduced  into  the  narra- 
tive; and  in  such  case,  the  withholding 
of  the  nanle  would  seem  to  be  out  of 
modesty  and  humility,  as  with  the 
Evangelist  John.  If  the  young  man 
was  indeed  the  Evangelist  Mark,  an 
eye-witness  of  what  he  here  relates, 
and  himself  in  danger  with  the  Sav- 
iour from  having  been  mistaken  for  a 
disciple,  afterwards  converted  to  Christ 
and  finally  this  writer  himself — we  see 
every  reason  for  its  being  introduced 
here,  but  not  otherwise.  This,  also, 
would  explain  its  being  narrated  by 
Mark  oaly.  And  the  manner  of  speak- 
ing— '-a  certain  young  man"  —is  like 
ihat  of  John,  'that  other  disciple.' 


cloth  cast  about  his  m  ked  body , 
and  the  young  men  laid  hold  ot 
him: 

52  And  he  left e  the  linen  cloth 
and  fled  from  them  naked. 

T53  And  f  they  led 
Jesus  away  to  the  high  priest :  and 
with  him  were  assembled  all  the 
chief  priests  and  the  elders  and 
the  scribes. 

54  And  Peter  followed  him  afar 
off,  even  into  the  palace  of  the 
high  priest :  and  he  sat  with  the 
servants,  and  warmed  himself  at 
the  fire. 

55  And  the  chief 
priests  and  all  the  council  sought 
for  witness  against  Jesus  to  put 
him  to  death ;  and  found  none. 

56  Fore  many  bare  false  witness 
against  him,  but  their  witness 
agreed  not  together. 

57  And  there  arose  certain,  and 
bare  false  witness  against  him, 
saying, 

58  We  heard  him  say,  I  will* 
destroy  this  temple  that  is  made 

e  ch.  13.6.  /Matt.  26.57,*C.  Lu.  22.54,&c.  Jno.  la 
13, *c.    g  Pa.  35.11.     h  ch.  15.29.  Juo.  2.19. 


I  g  144  &  145.  Jesus  before  Caiaph- 
as.  He  declares  himself  to  be 
the  Christ.  Peter's  denials. — 
Jerusalem. 

Midnight  and  dawn,  introducing  the  sixth  day  of 
the  week. 

Matt.        I        Mark.       I       Luke.       |      John. 

26.  57-75)14.  53-72>22.  54-71. 18. 13-27 

53.  To  the  High  Priest.  This  was  in 
the  house  of  Caiaphas.  John  tells  us 
that  he  first  questioned  our  Lord.  Then 
he  retired,  leaving  Christ  alone  with  the 
officers,  who  took  the  opportunity  to 
strike  and  insult  him.  Some  think  that 
our  Lord  was,  after  that,  summoned  to 
appear  before  the  Council,  who  had  met 
in  another  room,  and  that,  as  he  was 
led  thither,  he  passed  by  the  place 
where  Peter  was,  and  looked  on  him 
See  Luke,  22  :  61. 


A.  D.  33.] 


CHAP.  XIV. 


91 


with  hands,  and  within  three  days 
I  will  build  another  made  with- 
out hands. 

59  But  neither  so  did  their  wit- 
ness agree  together. 

60  And  the  high  priest  stood  up 
in  the  midst,  and  asked  Jesus, 
saying,  Answerest  thou  nothing  ? 
What  is  it  which  these  witness 
against  thee  ?a 

a  Matt.  26.62.&C. 

56.  Agreed  not.  Were  not  correspond- 
ing or  consistent  with  each  other.  Matt. 
has  it,  "though  many  false  witnesses 
came,  yet  found  they  none."  That  is, 
they  found  none  suitable  and  available 
for  their  purpose,  because  of  their  con- 
flicting evidence.  So  it  is  found  that 
falsehood  contradicts  itself,  and  so  it  is 
also  found  true,  "Be  sure  your  sins  will 
find  you  out." 

57.  Certain.  Matthew  says  there  were 
two.  Buxtorf,  a  Jewish  scholar,  in  his 
Talmudic  Lexicon,  cites  the  following 
Rabbinical  testimony,  admitting  the 
subornation  of  false  witnesses  against 
Christ,  for  his  crucifixion,  and  vindi- 
cating it  by  law.  "Against  none  of 
those  guilty  of  death  by  the  law  are 
snares  to  be  laid,  except  against  one 
who  has  endeavored  to  pervert  another 
to  idolatry  and  strange  worship.  And 
then  it  is  done  thus:  They  light  a  can- 
dle in  an  inner  room,  and  place  the  wit- 
ness in  an  outer,  so  that  they  may  see 
him  and  hear  his  voice,  without  his 
seeing  them.  And  so  they  did  to  the 
6on  of  Satda  (Mary).  They  placed  men 
privately  in  the  next  room,  to  witness 
against  him  in  Jud  (Jud  or  Judea), 
and  hanged  him  upon  the  cross,  on  ihe 
evening  of  the  Passover." — Males'  An- 
alysis of  Chronology  V.  III.  page  299. 
So  the  Romanists  argue  that  falsehood, 
perjury  and  murder  are  allowable  in 
serving  the  Romish  Church!  What 
better  evidence  can  there  be  of  their 
apostacy? 

58.  The  false  witness  here  consisted 
In  their  knowingly  giving  a  false  sense 
to  his  words.  Matt.  (ch.  26:  61,)  has 
it  in  different  terms,  and  perhaps  their 


61  Butb  he  held  his  jea.ce,  and 
answered  nothing  Again  the 
high  priest  asked  him,  and  said 
unto  him,  Art  thou  the  Christ, 
the  Son  of  the  Blessed  ? 

62  And  Jesus  said,  I  am :  e  and 
ye  shall  see  the  Son  of  man  sit- 
ting on  the  right  hand  of  power, 
and  coming  in  the  clouds  of 
heaven. 


6  Ps.  39.9.  Iaa.  53.7.   1  Pe.  2.23. 
30.  26.64.  Lu.  22.69.  Re.  1.7. 


c  Da.  7.13.  Matt.  24. 


language  also  differed  in  this  way.  At 
any  rate,  the  difference  makes  a  great 
change  in  the  sense — as  it  makes  him 
an  enemy  of  the  temple. 

59.  In  this  testimony  they  were  not 
consistent  with  each  other,  and  so,  in 
these  repeated  attempts,  they  denied 
themselves,  and  showed  their  malicious 
purpose.  He  had  only  used  the  terms 
in  their  highest  sense.  The  Temple 
was  the  sanctuary  for  the  dwelling  of 
God  among  men.  But  now  his  body 
was  the  true  sanctuary,  and  he  was 
Immanuel,  God  with  us.  In  that  say- 
ing, therefore,  he  spoke  of  the  real 
temple,  his  own  bodyfc  which  was  then 
before  them,  and  which  was  "this  tem- 
ple," in  distinction  from  that  other 
temple  on  Moriah.  He  needed  not  to 
indicate  this  by  a  gesture,  as  some  sup- 
pose. 

60.  The  High  Priest  complained  of 
his  silence.  He  wished  further  evi- 
dence which  would  justify  his  condem- 
nation before  the  people.  He  had 
thought  there  would  have  been  some 
denial,  or  attempt  to  explain.  John 
declares  the  saying  of  Christ  to  be 
true  ;  only  that  he  spake  of  the  tem- 
ple of  his  body.  John  2 :  19-22. 

61.  )ur  Lord  was  silent,  because  he 
did  not  feel  compelled  to  answer  these 
malicious  charges.  Besides,  he  would 
not  now  explain  these  mysterious 
words  that  were  so  full  of  meaning. 
The  events,  so  near,  would  soon  make 
them  clear.  ^  The  Blessed.  This  wai 
a  name  familiar  to  the  Jews  in  theii 
worship  as  applying  to  Jehovah. 

62.  Our  Lord  would  answer  no  fur- 
ther than  to  declare  himself  the  Judge 


m 


MARK. 


[L  D.  33. 


63  Then  the  high  priest  rent*  his 
clothes,  and  saith,  What  need  we 
any  further  witnesses  ? 

64  Ye  have  heard  the  blasphemy : 
what  think  ye?  And  they  all 
condemned  him  to  be  guilty  of 
death. 

65  And  some  began  to  spit b  on 
him  and  to  cover  his  face,  and  to 
buffet  him,  and  to  say  unto  him, 
Prophesy :  and  the  servants  did 
strike  him  with  the  palms  of  their 
hands. 

66  And*  as  Peter 
was  beneath  in  the  palace,  there 


a  Isa.  37.1.     5  Isa.  50.6.    ch.  15.19. 
Lm.  ^2.55.&c.  Jno.  18. 16, Ac. 


:  Matt.  26.69,  *c. 


who  would  vindicate  his  claims,  and 
would  hold  all  to  account.  Besides, 
Christ  began  to  be  glorified,  already 
Crom  the  time  of  his  betrayal.  John 
13:  31.  His  'coming,'  which  all 
should  see,  would  give  the  most  fear- 
rul  and  conclusive  proof,  of  his  being 
the  Christ,  the  Son  of  God.  He  should 
come,  not  as  noTst  in  weakness,  but  on 
the  right  hand  of  power — 'sitting' — 
as  they  sat — to  judge. 

63-4.  "The  council  having  judged 
that  Jesus,  the  Son  of  Joseph,  born  at 
Bethlehem,  had  profaned  the  name  of 
God  by  usurping  it  to  himself,  a  mere 
citizen,  applied  to  him  the  law  of 
blasphemy  and-  the  law  in  Deut.  13 : 
and  18:  20,  according  to  which,  every 
prophet,  even  he  who  works  miracles, 
must  be  punished  whea  he  speaks  of  a 
God  unknown  to  the  Jews  and  their 
fathers."  Greenleafs  Testimony.  ^Rent 
his  clothes.  This  was  judicially  and 
solemnly  done  by  the  members  of  the 
Sanhedrim,  rising  from  their  seats, 
when  the  crime  was  testified  to.  Only 
one  witness  was  permitted  to  repeat 
the  words — the  others  simply  stating 
that  they  heard  the  same  which  he 
had  related.  Mishna,  Fart  4.  Tract 
de   ISyned,  ch.  ":   $5.      See   2  Kings. 


18:  37.    See  Matt. 


26,  note    ^  Con- 


demned him.      This   was   their   eager 
haste,    and    as    it    was    against    law 


cometh  one  of  the  maids  of  the 
high  priest. 

67  And  when  she  saw  Peter 
warming  himsslf,  she  looked  upon 
him,  and  said,  And  thou  also  wast 
with  Jesus  of  Nazareth. 

68  But  he  denied,  d  saying,  I 
know  not,  neither  understand  I 
what  thou  sayest.  And  he  went 
out  into  the  porch ;  and  the  cock 
crew. 

69  And  a  maid  saw  him  again 
and  began  to  say  to  them  that 
stood  by,  This  is  one  of  them. 

70  And  he  denied  it  again.    And 

d  2  Ti.  2.12,13. 


for  the  Sanhedrim  to  pass  sentence 
thus,  in  the  night,  they  may  have  con- 
firmed their  acts  in  the  morning.  Wc 
read  that  they  at  least  counselled  fur- 
ther in  the  morning  (ch.  15:  1.  Matt. 
27:  1.  Luke  22:  66-71)  to  carry  out 
their  plan,  by  leading  him  to  Pilate, 
who  alone  had  power  to  put  him  to 
death- 

65.  Luke  tells  us  that  these  indig- 
nities were  done  not  by  the  council, 
but  by  '  the  men  who  held  Jesus,'  (Luke 
22:  63)  and  here  it  is  added,  '  the  ser- 
vants did  strike  him,'  &c.  The  rend- 
ing of  the  High  Priest's  garment  so 
openly  proclaimed  the  charge  of  blas- 
phemy, that  it  was  calculated  to  affect 
the  beholders  also  who  were  outside 
the  judgment  hall,  and  so  to  turn  the 
tide  of  popular  indignation  against  him. 
^Prophesy.  Luke's  account  throwa 
light  upon  this;  for  he  tells  us  that,  it 
was  when  they  had  blindfolded  him 
they  so  cried. 

66.  This  verse  connects  with  v,  54, 
and  continues  the  narrative  in  regard 
to  Peter — which  see.  Matthew  and 
Mark  have  related  first  in  order,  the 
trial  before  Caiaphas :  though  Peter's 
denials  were  going  on  in  another  spot 
(the  lower  hall,  lencath.)  See  'Syn- 
opsis of  the  Harmony'  and  notes  oi 
Matthew  and  Luke.  ^In  the  palace. 
The  word  is  the  same  which  in  Luk« 


k  D.  33.] 


CHAP.  XY. 


99 


a  little  after,  they  that  stood  by 
said  again  to  Peter,  Surely  thou 
art  one  of  them;  for  thou  art  a 
Galilean,  a  and  thy  speech  agreeth 
thereto. 

71  But  he  began  to  curse  and  to 
swear,  saying,  I  know  not  this 
man  of  whom  ye  speak. 

72  And  the  second  time  the  cock 
crew.  And  Peter  called  to  mind 
the  word  that  Jesus  said  unto 
him,  Before  the  cock  crow  twice 
thou  shalt  deny  me  thrice.  And 
when  1  he  thought  thereon  he 
wept.  b 

CHAPTER   XV. 

T  A  ND    straight- 

J\_  way   in   the 

morning  the  chief  priests  held  a 

consultation*  with  the  elders  and 

o  Acts  2.7.  1  or,  he  wept  abundantly :  or,  he  began  to 
Keep.  6  2  Cor.  7.10.  c  Ps.  2.2.  Matt.  27.1,&o.  Lu.  23. 
I,&c.  Jno.  18,28,&c.  Acts  3.13.  4.26. 

is  translated  the  hall — meaning  the 
open  court — yet  beneath  the  raised 
platform  of  the  room  where  the  coun- 
cil sat.  How  Peter  came  within  the 
enclosure  is  narrated  by  John,  ch.  18 : 
16. 

72.  The  cock  crew.  This  shows  to 
us  the  time.  The  cock-crowing  was 
the  third  watch  of  the  night — between 
midnight  and  the  third  hour,  or  day- 
break. Matthew  and  Mark  relate  the 
trial  before  the  denials  of  Peter ;  though 
they  were  going  on,  more  or  less,  at 
the  same  time — the  trial  continuing 
afterward.  Some  suppose  that  after 
Christ  was  brought  to  the  High  Priest's 
palace,  Caiaphas  sent  out  to  summon 
the  Sanhedrim  to  an  early  meeting, 
and  that,  supposing  they  were  in  bed, 
some  time  would  be  necessary  for  them 
to  assemble.  But  was  not  the  excite- 
ment such — especially  of  these  chief 
priests,  elders  and  scribes,  who  formed 
that  chief  council  of  the  Jews — and 
were  they  not  so  waiting  upon  Judas' 
plot  of  betrayal,  as  to  be  most  likely 
all  awake,  and  i  eady  to  assemble  in- 
stantly and  even  tumultuously  ? 


,,  said  unto  him,  Thou 


r  scribes  and  the  whole  council,  and 

bound    Jesus,   and    carried    him 

I  away,  and  delivered  him  to  Pilate. 

2  And  Pilate  asked  him,  Art  thou 
the  King  of  the  Jews  ?    And  he, 
answering 
sayest  it. 

3  And  the  chief  priests  accused 
him  of  many  things ;  but  he  an- 
swered nothing. 

4  And  Pilate  asked  him  again, 
saying,  Answerest  thou  nothing  ? 
behold  how  many  things  they  wit- 
ness against  thee. 

5  But d  Jesus  answered  nothing ; 
so  that  Pilate  marvelled. 

Tf  6  Now  *  at  that 
feast  he  released  unto  them  one 
prisoner,  whomsoever  they  de- 
sired. 


d  Isa.  53.7.  Jno.  19.9. 


e  Matt.  27.15.  Lu.  23.17    Ino* 
18.39. 


CHAPTER  XV. 

$  146.     The    Sanhedrim   lead  Jesus 
away  to  Pilate. — Jerusalem. 

Sixth  day  of  the  week. 
Matt.  |    Mark.     I     Luke.     I        John. 

27.1,2,ll-14.|l5.1-5.j23,l-5.]18.28-38. 

1.  A  consultation.  The  object  of 
this  was,  as  Matthew  informs  us,  to 
devise  means  for  putting  Jesus  to 
death,  as  they  had  determined.  Matt. 
27: 1.  They  planned  now  to  take  him 
before  Pilate,  as  they  had  not  the  power 
to  execute  sentence  of  death. 

2.  And  Pilate  asked  him.  Pilate  had 
already  gone  out  to  the  people  who 
were  outside  the  judgment  hall,  and 
inquired  what  accusation  they  brought 
against  him.  John  18 :  29.  The  ques- 
tion, therefore,  which  he  here  asks  of 
Jesus,  shows  us  that  this  was  the  sub- 
stance of  the  charge  which  was  brought 
against  him,  viz.  that  he  said  he  was 
the  Christ,  a  King.  H  Thou  sayest  it. 
See  Matt,  26:  64.  This  is  still  the 
reply  in  Syria,  where  one  means  to  say 
to  »  challenge,  //  is  true,  and  y?t  doe« 
not  intend  to    answer    directly       Th« 


100 


MAKE. 


|A.  D.  S3. 


7  And  there  was  one  named  Ba- 
rabbas, which  lay  bound  with  them 
that  had  made  insurrection  with 
him,  who  had  committed  murder 
in  the  insurrection. 

8  And  the  multitude,  crying 
aloud,  began  to  desire  him,  to  do 
as  he  had  ever  done  unto  them. 

9  But  Pilate  answered  them,  say- 
ing, Will  ye  that  I  release  unto 
you  the  King  of  the  Jews  ? 

10  (For  he  knew  that  the  chief 
priests  had  delivered  him  for 
envy,a) 

a  Pr.  27.4.  Ec.  4.4.  Acts  13.45.  Tit.  3.3. 

sense  is,  It  is  just  as  thou  sayest ;  thou 
gayest  it  as  it  is.  But  John  tells  us 
what  else  he  said  that  staggered  Pilate. 
John  18:  34-38. 

3.  Many  things.  The  charges  are 
given  in  Luke  23:  5,  that  he  stirred 
up  the  people  to  sedition,  even  from 
Galilee  to  Jerusalem. 
\  148.  Pilate  seeks  to  release  Je- 
sus. The  Jews  demand  Baslabbas. 
— Jerusalem. 

Sixth  day  of  the  week. 
Matt.         I       Mark.       1        Luke.        I       John. 

27.  15-26.|15.  6-15.  |23.  13-25.|l8.  39-40. 
6.  See  notes  on  Matt.  27 :  15.  ff  He 
released.  That  is,  it  was  his  custom. 
Luke  says  "For  of  necessity  he  must," 
&c.  ch.  23:  17.  Matthew  has  it,  "  he 
was  wont."  This  remarkable  practice 
which  had  come  to  belong  to  the  pass- 
over,  was  an  addition  of  their  own, 
from  tradition ;  yet  it  was  ordered  in 
providence  as  a  striking  illustration  of 
what  the  Paschal  redemption  should 
accomplish,  viz.  to  set  the  sinner  free. 
It  was  an  elect  sinner:  "whomsoever 
they  desired."  The  vilest  of  the  vile,, 
even  this  leader  of  robbers  and  insur- 
gents, was  here  released.  And  it  was 
on  Christ's  account :  that  is,  just  for 
Christ  taking  his  place — standing  in 
his  stead — bearing  the  dreadful  pen- 
alty of  his  crime,  though  he  was  Him- 
self so  innocent.  Barabbas,  we  may 
suppose,  could  scarcely  credit  such  an 
•mazing,  unexpected  interposition,  and 


11  But  the  chief  priests  movid 
the  people,  that  he  should  rathei 
release  b  Barabbas  unto  them. 

12  And  Pilate  answered,  and 
said  again  unto  them,  What  will 
ye  then  that  I  shall  do  unto  him 
whom  ye  call  the  King  c  of  the 
Jews  ? 

13  And  they  cried  out  again, 
Crucify  him. 

14  Then  Pilate  said  unto  them, 
Why,  what  evil  d  hath  he  done? 
And  they  cried  out  the  more  ex- 
ceedingly, Crucify  him. 

6  Acts  3.14.     c  Ps.  2.6.  Je.  23.5.  Acts  5.31.     d  Isa.  53.9. 

though  Christ  was  condemned  to  this 
death,  we  know  that  he  foresaw  it  and 
undertook  it  willingly ! 

8.  This  demand  for  the  release  of 
one,  so  far  as  the  people  were .  con- 
cerned, seems  not  to  have  been  out  of 
desire  for  Barabbas'  release,  but  only 
to  settle  the  question  against  Christ, 
and  shut  him  off  from  this  only  pro- 
vision. So  in  Luke  we  have  it,  "Away 
with  this  man,  to  release  unto  us  Bur- 
abbas."  The  choosing  of  the  world  is 
a  rejection  of  Christ.  "He  that  is  not 
with  me  is  against  me."  In  Matt.  27  : 
17,  Pilate  seems  to  have  suggested 
Barabbas,  perhaps  in  hope  that  be- 
tween such  a  wretch  and  Christ,  there 
would  be  no  question  but  Christ  would 
be  released.  And  in  vs.  11,  we  find 
that  the  priests  had  persuaded  the  peo- 
ple to  call  for  the  release  of  Barabbas. 

10.  We  see  Pilate's  persuasion  in 
favor  of  Christ,  and  that  he  knew  some- 
thing of  his  character  and  of  the  in- 
justice of  the  charges  against  him. 
From  Matthew  we  learn  also  that  Pi- 
late's wife  had  pleaded  against  his 
having  anything  to  do  with  the  con- 
demnation, as  she  had  had  a  fearful 
dream  about  him.  She  calls  him  'that 
just  man." 

11.  The  chief  priests  had  moved  the 
people  to  this  end,  and  they  acted  un- 
der this  influence. 

13.  Crucify  him.  They  choose  cru« 
cifixion  as  the  usual  Roman   punish 


A.  D.  33.] 


CILlP.  XV. 


101 


15  And  so  Pilate,  willing  to  con- 
tent the  people,  released  Barab- 
baa  unto  them,  1  and  delivered 
Jesus,  when  he  had  scourged  Aim, 
to  be  crucified. 

1 16  And  a  tL  o 
soldiers  led  him  away  into  the  hall 
called  Pretorium  ;  and  they  call 
together  the  whole  band. 

17  And  they  clothed  him  with 
purple,  and  platted  a  crown  of 
i horns,  and  put  it  about  his  head  ; 

a  Matt.  27.27.  Jno.  18.28,33.  19.9. 


ment  for  sedition,  and  because  of  their 
bitter  enmity  against  Christ.  It  was 
the  most  cruel  of  deaths. 

15.  Before  this  decision  to  yield  to 
Jie  people,  Pilate  (as  Matthew  tells 
us)  took  water  and  washed  his  hands 
before  them,  wishing  to  have  nothiug 
to  do  with  the  condemnation.  He  had 
not  firmness  enough  to  follow  his  con- 
viction of  duty,  and  now  he  wished  to 
shift  the  responsibility  upon  others. 
Men  blame  their  circumstances,  the 
evil  influence  of  others,  and  excuse 
themselves  for  not  serving  God.  But 
they  cannot  get  rid  of  their  responsi- 
bility by  a  wish  or  an  act,  "For  every 
one  of  us  must  give  an  account  of  him- 
self to  God."     (Rom.  14:  12.) 

§  1 10.  Pilate  delivers  Jesus  up  to 
death.  He  is  scourged  and  mock- 
ed.— Jerusalem. 


Matt. 


Mark. 


Luke. 


17.26-30.  15.15-19. 


I       John. 

'19.1-3 


15.  Scourged  him.  According  to  the 
Roman  custom,  the  hands  were  bound 
to  a  column  and  the  back  was  laid 
bare.  The  scourge  was  made  of  sev- 
eral thongs  with  a  handle ;  the  thongs 
were  male  rough  with  bits  of  iron  or 
bone,  for  tearing  the  flesh,  and  thus 
fitted,  it  was  called  a  scorpion.  "  The 
ploughers  ploughed  upon  his  back, 
they  made  long  their  furrows,"  was 
the  prophecy  so  exactly  fulfilled.  (Ps. 
129:  B.y  Yet  "by  his  stripes  we  are 
healed."     (Isa.  53:   5.   1   Pet.  2:  24.) 


18  And  began  to  salute  him; 
Hail,  King  of  the  Jews  ! 

19  And  they  smote  him  on  the 
head  with  a  reed,  and  did  spit  d 
upon  him,  and  bowing  their  knees, 
worshipped  him. 

120  And  when 
they  had  mocked  him,  they  took  oft 
the  purple  from  him,  and  put  his 
own  clothes  on  him,  and  led  him 
out  to  crucify  him. 
21  And  they  compel  one  Simon, 

b  ch.  13.65.  c  Job  13.9.  Ps.  35.16.  Matt.  20.19.  eh.  1ft 
34.  Lu.  22.63.  23.11.36. 


but    the    Romans   inflicted    as   many 
strokes  as  they  pleased. 

17.  Purple.  This  term  is  used  hide* 
finitely,  to  signify  different  shades  of 
red.  ^  Thorns.  This  shrub  is  common 
in  Palestine. 


19.  This  not  only  mocked  Christ, 
but  mocked  themselves:  for  "every 
knee  shall  bow  to  him  and  every  tongue 
confess."     Rem.  15:  11. 

Here  John  t"iv(-s  an  account  of  ano 
ther  and  last  attempt  of  Pilate  to  gain 
the  release  cf  Jesus.  See  g  150,  John 
H  :  9-16.       He    brought  'him    forth 


The  Jews  wer^  limited  to  forty  s'ripes,  i  fresh    from    the    scourging,    with    tht 

9* 


102 


MARK. 


[A.  D.  33 


i  Cyrenian,  who  passed  by,  com- 
ing out  of  the  country,  the  father 
of  Alexander  and  Rufus,  to  bear 
his  cross. 

22  And*  they  bring  him  unto 
the  place  Golgotha,  which  is,  be- 
ing interpreted,  The  place  of  a 
skull. 

23  And  they  gave  him  to  drink 


a  Matt.  27.33, &o.    Lu. 


i.fto.    Jno.  19.17.Ao. 


hope    of   moving    their   sympathy. — 
"Behold  the  man." 

§  151,  given  by  Matthew  alone,  is 
the  account  of  Judas'  repentance  and 
suicide. 

\  152.  Jesus  is  led  away  to  be  cru- 
cified, — Jerusalem. 

Sixth  day  of  the  week 
Matt.        I        Mark.  .     I        Luke.        i        Joa... 

27.  31-34|15.  20-23|23.  26-33(l9. 16-17 

20.  Led  him  out.  The  Jewish  law 
required  three  days  and  the  Roman  law 
ten  days,  between  the  sentence  and  the 
e  xecution.  Here  it  was  carried  through 
with  all  possible  haste. 

21.  Alexander  and  Ruf  us.  Mark  alone 
tells  us  of  these  sons  of  Simon.  But 
Mark  wrote  this  Gospel  history  at 
Rome,  and  in  Romans  16:  13,  we  find 
mention  made  of  a  disciple  named  Ru- 
fus,  of  some  note,  who  resided  there. 
This  is  a  coincidence  in  the  writings  of 
Mark  and  Paul,  that  could  not  have 
been  designed:  and  hence  it  confirms 
the  testimony.  And  Mark  here  refers 
to  this  Rufus  who  lived  in  the  same 
city  where  he  wrote,  and  must  have 
known  the  particulars  of  the  crucifixion 
from  his  father,  who  bore  such  a  part 
in  that  e^ent.  See  Blunt' s  Veracity, 
Sec.  1 :  14.  An  Alexander  is  also  men- 
tioned, Acts  19:  33.  Another  in  1  Tim. 
1 :  20.  Whether  this  is  the  same  with 
either,  or  different  from  both,  we  can- 
not ascertain. 

22.  23.   See  notes  on  Matthew. 

§  153.    The   Crucifixion. — Jetusalem. 

Sixth  day  of  the  week. 
Matt.        |      Mark.       j  Luke.  ]        John. 

«7v35-38|15.24-28|23.33,34-38|  19.1 8-24 

25.    The  thira  hour.   Thi ?  note  of  the 


wine  mingled  with  myrrh :  but  h« 
received  it  not. 

124  And  when 
they  had  imcified  him,  theyb  part- 
ed  his  garments,  casting  lots  up- 
on them,  what  every  man  should 
take. 

25  And  it  was  the   third  hour, 
and  they  crucified  him 


time  when  Christ  was  crucified,  agrees 
with  the  other  hours  given  in  the  rest 
of  the  history,  and  with  the  other  Evan- 
gelists; excepting  that  John  (ch.  19: 
14,)  says  it  was  "about  the  sixth  hourn 
when  Christ  was  yet  before  Pilate, 
Many  conjectures  have  been  raised  as 
to  the  mode  of  reconciling  this  one  pas- 
sage of  John  with  all  the  particulars 
of  the  history.  We  cannot  suppose 
this  to  be  a  mistake  of  the  record  as 
originally  given.  There  is  some  evi- 
dence that  it  is  an  error  in  the  Manu- 
script— since  the  Greek  letter  which  is 
used  for  the  figure  6,  is  easily  mistaken 
for  the  figure  3.  Some  copies  have  the 
letter  for  3  in  John's  narrative,  the  same 
as  here.  Others  suppose  that  John's 
reckoning  of  time  was  different  from 
that  of  the  others,  viz:  the  modern,  in- 
stead of  the  Jewish,  which  would  agree 
with  all  the  facts,  and  make  the  sixth 
hour  six  o'clock  in  the  morning,  as  the 
time  when  Christ  was  yet  before  Pilate. 
Others  suppose  it  is  best  explained 
thus:  The  Jewish  division  of  time  made 
four  parts  in  the  day — 3d,  6th,  9th  and 
12th  hours.  So  that  the  3d  hour  inclu- 
ded the  time  to  the  6th,  and  as  they  did 
not  aim  at  giving  the  exact  time,  John 
says  it  was  about  the  sixth  hour,  (past 
the  third,)  and  Mark  says  the  third 
including  to  the  sixth.  So  that  the 
whole  is  spoken  generally  as  about  that 
part  of  the  day  from  nine  o'clock  till 
twelve.  But  it  should  be  observed  that 
Mark's  object  is  to  give  the  hour  of 
the  day,  as  in  v.  33  he  continues  to  re- 
port the  time  of  the  events — at  the 
sixth  and  ninth  hour.  Whereas  John's 
object  is  different,  and  he  makes  no 
other  note  rf  time  than  that  of  Christ'l 


/L  D.  30.] 


CHAP.  XT. 


103 


26  And  the  superscription  of  his 
Recusation  was  written  over,  THE 
KING  OF  THE  JEWS. 

27  And  with  him  they  crucify 
two  thieves ;  the  one  on  his  right 
hand,  and  the  other  on  his  left. 

28  And  the  scripture  a  was  ful- 
filled, which  saith,  And  he  was 
numbered  with  the  transgressors. 

If  29  And  b  they  that 
passed  by  railed  on  him,  wagging 
their  heads,  and  saying,  Ah,  thouc 
that  destroyest  the  temple,  and 
buildest  it  in  three  days, 

30  Save  thyself,  and  come  down 
from  the  cross. 

3 1  Likewise  also  the  chief  priests, 

a  lsa.  53.12.    6  Ps.  22.7.    c  ch.  14.58.  Jno.  2.19. 


being  before  Pilate,  and  states  that  in 
most  general  terms,  "It  was  about  the 
sixth  hour."  Without  supposing  any 
mistake  in  the  copies  of  John's  narra- 
tive, this  seeming  discrepancy  is  per- 
fectly consistent  with  historical  truth. 
A  later  explanation  is  given  by  Da  Cos- 
ta, that  John's  habit  is  to  reckon  back 
from  the  great  event,  ..peaking  of  the 
time  as  so  long  before  it.  John  means 
here  to  show  that  Pilate  was  pressed 
by  the  need  for  a  decision,  as  the  time 
of  the  Jews'  preparation  was  drawing 
on,  and  this  too,  a  specially  solemn 
preparation,  as  it  occurred  on  the  Pass- 
over day.  John's  meaning  then,  is, 
that  Pilate,  seeing  there  were  only  six 
hours  for  the  whoia  transaction  of  sen- 
tence and  execution  before  the  holy 
time  began,  spoke  now  most  decidedly. 
It  was  this  solemn  Passover  preparation 
of  tlr>  Sabbath,  and  about  the  sixth 
hour  before  the  time.  This  would  be 
nine  o'clock  in  the  morning — six  hours 
before  three  P.  11. — which  agrees  with 
Mark's  time,  A  still  better  explana- 
tion is,  that  the  clause  in  John  is  a  pa- 
renthesis and  means  "  For  the  prepa- 
ration of  the  (Sabbath,  on  this)  Pass- 
over (day)  was,  (or  began)  about  the 
S'xth  hour" — that  is,  twelve  o'clock. 
This  would  give  the  strong  reason  for 


mocking,  said  among  themselves 
with  the  scribes,  He  saved  others; 
himself  he  cannot  save. 

32  Let  Christ  the  King  of  Israel 
descend  now  from  the  cross,  that 
we  may  see d  and  believe.  And 
they  that  were  crucified  with  him 
reviled  him. 

If  3  3  Ande  when 
the  sixth  hour  was  come,  there 
was  darkness  over  the  whole  land, 
until  the  ninth  hour. 

34  And  at  the  ninth  hour  Jesu3 
cried  with  a  loud  voice,  saying,  * 
Eloi,  Eloi,  lama  sabachthani?  which 
is,  being  interpreted,  My  God,  my 
Grod,  why  hast  thou  forsaken  me  ?! 

dRo.  3.3.  2Ti.  2.13.  «  Matt.  27.45.  Lu.  23.44.  /Pa. 
22.1.     gPs.  42.9.  71.11.  La.  1.12. 


Pilate's  hastening  the  decision.  And 
this  is  shown  to  agree  with  the  fact 
that  the  Jews  began  preparation  time 
about  noon. — Kitto's  Journal,  VI.  jp.94, 
1 23.     See  notes,  v.  42. 

§154.  The  Jews  mock  Jesus  on  the 
Cross.  He  commends  his  Moth- 
er to  John. — Jeruca^m. 

Sixth  day. 
Matt.       I       Mark.       |  Luke.  iJohn. 

27.39-44|l5.29-32,23.35-37,39-43| 

30-32,  Compare  this  with  the  taunt 
of  Satan  in  the  wilderness.  Matt.  4 :  6. 

§  155.  Darkness  prevails.  Christ 
expires   on  the    Cross. — Calvary. 

Sixth  day  of  the  week. 
Matt.        I       Mark.         I       Luke.        |      Johm. 

27.45-50. 1 15. 33-37.  |23.44-4fi.  | 

33.  It  is  plain  that  Mark  here  aima 
at  being  particular  in  noting  the  time, 

34.  See  notes  on  Matthew  ^For- 
saken me.  This  moment  of  dreadful  ag- 
ony on  the  cross,  the  summit  of  suf- 
fering, was  a  moment  of  the  Fathers 
hiding  his  face  from  the  Son,  who  stood 
in  sinners'  place.  Men  are  often  of- 
fended at  any  idea  of  that  strict  jus- 
tice which  would  require  the  penalty  of 
sin  to  b*1  met,  even  oy  such  a  glorious 
substitute.  They  complain  of  such  a 
doctrine  as  giving  harsh  views  of  Goju 


104 


MARK. 


[A.  L.  38 


35  And  some  of  them  that  stood 
Dy,  wlieu  tfcey  heard  it,  said,  Be- 
hold, he  calleth  Elias. 

36  And  one  ran  and  filled  a 
sponge  full  of  vinegar,  and  put  it 
on  a  reed,  and*  gave  him  to  drink, 


as  showing  God  to  be  severe,  and  not 
a  God  of  love.  But  justice  is  part  of 
his  perfection,  no  less  than  love.  And 
further,  the  penal  infliction  is  de- 
manded not  more  by  the  constitution 
of  God's  nature,  than  by  the  constitu- 
tion of  our  own  nature.  God  could  not 
give  peace  without  demanding  that  the 
penalty  be  met.  But  neither  could  we 
have  peace  in  our  consciences,  without 
seeing  the  penalty  met.  God  could  not 
be  satisfied  unless  justice  is  satisfied, 
for  justice  is  a  perfection  of  God's  na- 
ture. But  neither  can  our  conscience 
be  satisfied  otherwise.  Therefore,  in- 
stead of  this  demand  being  severity  in 
God,  it  is  mercy.  It  is  not  only  to  sat- 
isfy himself,  but  also  to  satisfy  us,  that 
the  penalty  was  to  be  suffered  by  Christ! 
It  was,  that  the  sinner  seeing  the  de- 
sert of  his  sin  visited  upon  the  Saviour, 
might  believe  in  him  and  be  saved. 

36.  With  vinegar.  John  throws  light 
upon  this,  by  telling  us  that  he  cried 
out,  "T  thirst."  ^  Elias.  Some  misun- 
derstanding the  term  Eli,  meaning  "My 
God,"  for  the  name  "Elias,"  or  pur- 
posely turning  it  into  jest,  said,  "  He 
calleth  Elias." 

37.  Our  blessed  Lord  expired  about 
the  ninth  hour,  v.  33.  This  was  about 
three  o'clock  in  the  afternoon,  the  hour 
of  prayer,  and  of  the  evening  sacrifice. 
Acts  3:1.  Thus,  Christ  died  on  Calva- 
ry about  the  same  hour  of  the  day 
that  the  Paschal  lamb  was  offered  in 
the  temple,  so  that  the  substance  and 
the  shadow  correspond,  and  meet  in 
that  wonderful  hour  when  Christ  cried 
"It  is  finished." 

\  156.  The  Vail  of  the  Temple  rent. 
The  Graves  opened.  The  Women 
at  the  Cross. 

Sixth  day  of  the  week. 
Matf.       I       Mark.  Luke.  I     John 

27  51-56!  15.38-41  23.45-47-49 


saying,  Let  alone;  let  us  sea 
whether  Elias  will  come  to  take 
him  down. 

37  And  b  Jesus  cried  with  a  loud 
voice,  and  gave  up  the  ghost. 

Tf  38  And  "the  vail 

6  Matt.  27.50.    Lu.  23.46.    Jno.  19.30. 

38.  See  full  explanation  in  notes  on 
Matt.  27 :  51.  The  vail  was  rent  after 
or  immediately  at  the  death  of  Christ, 
as  a  proper  result  of  this.  Infidels  ask 
how  this  rending  of  the  vail  would  be- 
come known,  as  none  but  the  priests 
could  have  witnessed  it,  and  they  would 
not  likely  have  disclosed  the  fact.  But 
many  priests  were  converted  to  the 
faith.  And  to  those  who  believe  the 
record  to  have  been  dictated  by  the 
Holy  Ghost,  there  is  no  difficulty.  He 
revealed  it  to  the  Evangelists.  And 
though  the  event  may  seem  trivial  to  a 
skeptic,  or  to  one  ignorant  of  the  Scrip- 
ture, it  symbolized  a  most  important 
reality.  That  vail  had  been  the  sacred 
screen  of  the  Holy  of  Holies,  forbid- 
ding the  people  to  enter  into  this  typi- 
cal presence  of  God.  But  now  this 
entrance  -was  secured  for  them.  And 
what  was  ceremonially  gained  by  all 
the  sacrifices,  viz.  that  through  the 
high  priest,  their  representative,  they 
could  enter  on  the  great  day  of  atone- 
ment, is  accomplished  through  the  one 
Great  High  Priest,  and  "a  way  opened 
into  the  Holiest  of  all.  Heb.  9:8.  10: 
20.  This  is  for  us.  In  his  Epistle  to 
the  Hebrews,  Paul  makes  distinct  re- 
ference to  this  event,  and  to  its  most 
important  meaning.  ^  From  the  top. 
This  is  added,  and  is  full  of  meaning, 
as  showing  how  thoroughly  the  way 
was  opened  and  how  utterly  the  Old 
Testament  screen  had  been  rent.  And 
as  the  Apostle  explains  it  (Heb.  10 
19-20)  that  it  signifies  the  rent  flesh  of 
cur  Lord,  by  which  "the  way  is  open- 
ed into  the  holiest — a  new  and  living 
way" — we  may  draw  boldness  from 
this  complete  rending  of  the  vail — that 
it  is  so  entirely  rent  from  top  to  bot- 
tom, that  we  may  not  merely  see  into 
the  holiest,  but  enter  into  it.  It  is  not 
merely  an  opening  that  was  made,  but 


A..  D.  33.] 


CHAP.  XV. 


196 


of  the  temple  was  rent  iri  twain, 
from  the  top  tj  the  bottom. 

39  And  when  the  centurion, 
which  stood  over  against  him,  saw 
that  he  so  cried  out,  and  gave  up 
the  ghost,  he  said,  Truly  this  man 
^rac-  the  Son  of  God. 

•10  There  were  also  women  look- 
ing on  afar  a  off, ;  among  whom 
was  Mary  Magdalene,  and  Mary 


a  passage  way.  Matthew  uses  the  same 
word  f  >r  the  rending  of  the  rocks  as 
for  the  rending  of  the  vail.  They  were 
torn  asunder  with  violence  and  rent 
indeed,  like  the  vail.  Fleming  (Christ- 
ology)  mentions  the  testimony  of  an 
infidel  who  examined  the  rocks  in  the 
region  of  Calvary.  He  says,  "  I  am 
sure  this  was  never  done  by  any  earth- 
quake, for  then  the  clefts  would  have 
been  according  to  the  veins  of  the 
rock.  But  here  it  is  quite  otherwise, 
for  the  rocks  are  split  across  the  veins 
in  a  most  strange  and  preternatural 
manner.  I  thank  God,  he  says,  for  a 
sight  of  this  divine  testimony  to  the 
Godhead  of  Christ."  Such  a  rock  was 
shown  to  us  on  the  spot  now  called 
Calvary.  It  has  a  rent  in  the  top,  but 
as  the  base  is  covered  by  the  flooring 
of  the  Holy  Sepulchre,  and  as  some 
doubt  exists  about  the  locality,  we 
cannot  be  sure  that  this  deserves  such 
notice. 

39.  Centurion.  Mark  uses  here  a 
term  from  the  Latin,  and  different 
from  the  other  Evangelists.  (See  In- 
troduction.) This  officer  was  the  com- 
mander of  a  regiment,  consisting  often 
of  a  hundred  footmen,  from  which  is 
the  name  "  Centurion."  ^[  Over  against 
him.  The  Holy  Spirit  has  thought 
this  circumstance  important  enough  to 
be  recorded.  The  Centurion  stood 
where  he  could  see  the  Saviour  fully. 
Matthew  says,  "watching  Jesus,"  and 
though  that  Evangelist  refers  his  im- 
pressions to  "the  earthquake,  and 
those  things  that  were  done"  (gener- 
ally )  Mark  speaks  particularly  of  the 


the  mother  of  James  the  less.,  am4 
of  Joses,  and  Salome  ; 
41  (Who  also,  when  he  was  in 
Galilee,  followed  him,  and  minis- 
tered b  unto  him ;)  and  many  other 
women  which  came  up  with  him 
unto  Jerusalem. 

T  42  And  now  when 
the  even  was  come,  because  it  was 
the  preparation,  that  is,  the  day 
before  the  sabbath, 


outcry  and  expiring  of  our  Lord  aa 
having  moved  him.  ][  Cried  out.  Lite- 
rally, that  so  crying  out,  he  expired.  It 
was  the  manner  of  his  outcry  and  death. 
We  shall  better  understand  this  by  re- 
ferring to  Luke's  account  of  his  dying 
outcry,  viz.  that  "with  a  loud  voice,  he 
said,  Father,  into  thy  hands  I  com- 
mend my  spirit."  ch.  23:  46.  This 
address  to  the  Father  was  doubtless 
convincing,  and  helped  to  satisfy  this 
disbeliever  of  the  peculiar  relation 
which  Christ  sustained  to  the  Father, 
as  he  claimed.  ^The  Son  of  God, 
This  of  course  refers  to  the  disputed 
claim  of  our  Lord.  This  is  the  con- 
vincing power  of  Christ's  death.  Luke 
has  it,  "he  glorified  God."  He  testi- 
fies, though  a  Gentile.  He  is  a  repre- 
sentative of  the  Gentile  world. 

40.  Afar  off.  See  Notes  on  Matthew, 
27:  55-56.  The  mother  of  Christ  is 
not  here  mentioned :  either  as  the  ob- 
ject of  the  Evangelist  was  to  name 
only  such  as  followed  him  from  Galilee, 
and  ministered,  (v.  41)  or,  as  some 
think,  because  John  had  led  away  the 
mother  of  Christ  at  once  to  his  home. 
\  Among  whom.  The  same  names  are 
given  here  as  in  Matthew.  Both  omit 
Mary  the  mother  of  Jesus.  Hence 
some  suppose  that  John  had  at  once 
taken  her  from  the  scene,  after  she 
had  so  been  committed  to  his  care  by 
our  Lord,  (John  19 :  26):  that  literally 
"from  that  hour"  he  took  her  to  his 
own  home.  But  at  any  rate  she  could 
not  have  been  named  with  these,  ag 
having  followed  him  from  Galileej 
ministering  to  him,  kc.^ 


106 


MARE. 


[A.  D.  33 


43  Joseph  of  Arimathea,  an  hon- 
ourable counsellor,  which  also  wait- 
ed *  for  the  kingdom  of  6  od,  came, 


a  Lu.  2.25,38. 


\  157.  The   taking  down  from  the 
Cross.     The  Burial. 


Matt. 

27.  57-61. 


Mark.        I        Luke.          I 

15.  42-47.  23.  50-56. 


42.  The  Even.  That  is,  it  was  now 
towards  the  evening  of  the  sixth  day, 
and  at  sunset  the  Sabbath  would  com- 
mence, and  then  it  would  be  unlawful 
to  take  down  the  body.  John  adds — 
"that  the  bodies  should  not  remain 
upon  the  cross  on  the  Sabbath  day." 
"^Because.  The  reason  was  that  it  was 
special  holy  time.  ^  The  preparation. 
This  is  here  defined  by  a  term  which 
means  the  fore-sabbath — not  the  day 
before  the  Sabbath,  but  the  time  im- 
mediately preceding  the  Sabbath, 
which  the  Jews  naturally  devoted  to 
preparation  for  that  sacred  day.  It 
was  the  custom  to  stop  their  work  at 
three  o'clock.  See  ch.  15:  25,  notes. 
Josephus  mentions  a  decree  of  the 
Emperor  Augustus,  which  exempted 
the  Jews  from  appearing  in  law  courts, 
not  only  on  the  Sabbath,  but  also  dur- 
ing the  preparation  before  that  day, 
from  the  ninth  hour,  or  three  o'clock. 
The  Jews,  however,  seem  to  have  be- 
gun the  preparation  time  on  a  feast 
day  (as  here  the  Passover)  at  noon. 

43.  Arimathea.  This  was,  probably, 
the  modern  Ramleh,  near  Joppa,  and 
on  the  road  to  Lydda  and  Jerusalem, 
from  which  last  we  found  it  about  a 
common  day's  ride.  The  country  near 
Joppa  is  rich  in  orange  groves  and  ol- 
ives. Passing  through  the  plain  of 
Surafend,  near  the  place  of  David's 
Dattle  with  Samson,  we  saw  the  natives 
ploughing  very  actively:  six  pairs  of 
oxen  in  one  field  at  work.  There  are 
five  mosques  and  one  Greek  church  in 
the  town.  ^Honorable.  Of  high  station. 
^[  Counsellor.  One  of  the  Sanhedrim, 
as  we  infer.  See  Luke  23 :  51.  ^  Wait- 
ed— was  waiting.  Like  Simeon  and  An- 
na, he  was  looking  for  tbe  promised 
kingdom,  and  was  ready  to  believe  in 
Christ  as  the  promised  Messiah.     The  | 


and  went  in  boldly  unto  Pilate, 
and  craved  the  tody  of  Jesus. 
44  And  Pilate  maryelled  if  he 


Holy  Spirit  records  by  Luke  that  Jo- 
seph was  'a  good  man  and  a  just,'  and 
had  not  consented  to  the  counsel  and 
deed  of  the  Sanhedrim.  ^Boldly.  Thia 
is  full  of  meaning,  though  seeming  quite 
incidentally  mentioned.  From  John's 
record  we  see  that  Joseph  was  "a  dis 
ciple  of  Christ,"  but  secretly,  for  fea.- 
of  the  Jews.  John  19:  38.  And  that 
Evangelist  has  stated  this  fact  in  this 
very  connexion,  to  show  how  much 
meaning  this  boldness  had  in  his  case, 
as  he  had  always  shrunk,  hitherto,  from 
any  open  declaration  or  act  in  behalf 
of  Christ.  Oh !  it  is  only  when  we  are 
moved  by  the  death  of  our  Lord,  that 
our  backwardness  is  put  to  shame,  and 
our  boldness  (like  that  of  Peter  and 
John — Acts,)  is  apparent  and  impres- 
sive. Hope  maketh  not  ashamed.  Mark 
alone  mentions  this  manner  of  his  ap- 
plication. It  refers,  probably,  to  the 
courageous  and  fearless  effort  that  he 
made,  where  many  would  have  been 
deterred  by  fear  of  failure.  In  the  Spir- 
it's record,  the  boldness  is  closely  asso- 
ciated with  the  faith,  and  so  is  it  always 
in  christian  character.  The  Church  is 
now  Christ's  body  upon  earth;  and  they 
who  really  are  waiting  for  the  kingdom, 
go  forward  boldly,  begging  to  serve  and 
preserve  the  church  and  kingdom  of  oui 
Lord.  Observe,  the  Jews  had  just  now 
applied  to  Pilate  that  the  legs  might 
be  broken  and  the  bodies  removed; 
and  the  commencement  of  this  work, 
probably,  drove  Joseph  in  bold  and 
earnest  haste  to  Pilate,  to  beg  for  him- 
self that  body  which  was  so  dear  to  him. 
As  the  bodies  ©f  the  crucified  were  usu- 
ally exposed  to  birds  of  prey,  and  a 
guard  was  stationed  to  prevent  their 
being  buried  by  friends,  this  favor 
could  not  be  obtained  without  leave  of 
Pilate.  Though  this  fact  is  not  here 
mentioned,  it  is  implied,  and  confirms 
the  narrative. 

44.  Marvelled.   This  implies  that  our 
Lord  had  expired  sooner  than  was  usu- 


L  D. 


CHAP.  XVI. 


107 


were already  dead:  and  calling  un- 
to him  the  centurion,  he  asked  him 
whether  he  had  been  any  while 
dead. 

4.;>  And  when  he  knew  it  of  tLe 
centurion,  he  gave  the  body  to  Jo- 
seph. 

46  And  he  bought  fine  linen,  and 
took  him  down,  and  wrapped  him 
in  the  linen,  and  laid  him  in  % 


%1  From  John  we  learn  that  the  sol- 
diers brake  the  legs  of  the  first  because 
he  was  not  yet  dead — and  finding  that 
Jesus  icas  dead  already,  they  did  not 
break  his  legs. 


sepulchre"  which  was  hewn  out  of  a 
rock,  and  rolled  aa  stone  unto  the 
door  of  the  sepulchre. 

47  And  Mary  Magdalene  and 
Mary  the  mother  of  Joses  beheld 
where  he  was  laid. 

CHAPTER  XVI. 

ND  b  when  the 

sabbath     was 

Mary  Magdalene,  and  Mary 

ach.  16.3,4.    6Matt.  28.1.&C.  Lu.  24.1,4c.  Jno.  20.1,4c 

45.  When  he  knew  it.  That  is,  that 
he  had  been  some  time  dead. 

46.  Who  can  imagine  their  feelings 
when  they  saw  him,  who,  as  they 
thought,  would  have  redeemed  Israel, 


A: 


a  cold  corpse  in  their  arms — when  they 
laid  him  in  the  sepulchre  of  Joseph 
whom  they  had  hoped  to  see  on  the 
throne  of  David  !  —  Such  sepulchres, 
hewn  out  of  the  rocky  slopes  about  Je- 
rusalem, are  still  seen.  A  row  of  these 
still  remains  in  the  deep  valley  of  Je- 
hoshaphat  —  some  of  them  ornament- 
ed since,  but  all  cut  out  of  the  rock. 
The  tomb  of  Jehoshaphat,  the  tomb  of 
James,  the  tomb  of  Zechariah  and  the 
tomb  of  Absalom,  are  the  chief.  The 
last  is  about  15  feet  high  and  25  broad. 
This  burial  in  Joseph's  tomb  remark- 
ably fulfills  the  prediction  in  Isa.  53:9. 
"He  made  his  grave  with  the  wicked 
and  with  the  rich  (man)  in  his  death." 
The  term  'rich'  is  not  plural  in  the  He- 
brew, though  the  term  "wicked"  is, 
which  shows  that  the  reference  is  in  the 
singular,  to  an  individual.  And  so  Mat- 
thew has  expressly  mentioned  of  Joseph 
that  he  was  "a  rich  man" — it?.ov<tloc 
ch.  27  :  57.  The  passage  in  Isaiah  cor- 
rectly reads,  His  grave  was  appointed 
to  him  with  the  wicked,  (thieves)  and 
with  the  rich  man,  in  his  death.  Mean- 
ing that,  according  to  custom,  he  was 
to  have  had  only  the  infamous  lot  of  the 
thieves,  to  1>*  exposed,  unburied,   to 


birds  of  prey.  But  there  was  another 
appointment — he  was  to  be  buried  with 
the  rich  man  in  his  actual  death. 

47.  Mary  Magdalene.  A  small  cluster 
of  huts  near  Tiberias,  on  the  sea  of  Gal- 
ilee, at  the  edge  of  the  plain  of  Gen- 
nesaret,  called  Majdil,  is  all  that  re- 
mains of  the  town  of  this  Mary.  We 
found  only  about  60  inhabitants,  and 
those  in  the  most  degraded  state. 

PART  IX. 
Our    Lord's    Resurrection.     His 
subsequent  Appear  ings  and  his 
Ascension. 

Time,  forty  days. 
§  159.    The  morning  of  the  Eesub- 
rection. — Jerusalem. 

First  day  of  the  week. 

CHAPTER  XVI. 

Matt.       |  Mark,    i  Luke.  I     John. 

28.  2-4. 1 16.  1.  j  I 

See  the  Harmony — and  Matthew, 
who  relates  the  particulars.  There 
was  vmder  the  law,  a  foreshadowing  of 
the  Christian  Sabbath,  in  the  ordinance 
of  the  first  fruits,  or  wave  offering, 
Lev.  23:  10-14.  A  day  that  was  not 
the  seventh  day  Sabbath,  was  called 


108 


MARK. 


[A.  D.  33. 


the  mother  of  James,  and  Salome, 
had  bought  sweet  spices,  a  that 
they  might  come  and  anoint  him. 
*§  2  And  very  early 
in  the  morning,  the  first  day  of 
the  week,  they  came  unto  the 
sepulchre  at  the  rising  of  the  sun. 


the  Sabbath.  The  first  day  of  the 
feast  of  unleavened  bread  was  called 
"  the  Sabbath."  See  Luke  6:1,  notes. 
"  On  the  morrow  after  this  Sabbath," 
the  priest  was  to  wave  the  sheaf  of 
the  first  fruits  of  the  gathered  harvest. 
Christ  is  called  by  the  apostle  (1  Cor. 
15:  23)  "the  first  fruits,"  with  refer- 
ence to  his  resurrection,  which  oc- 
curred on  the  morning  after  the  (Jewish) 
Sabbath.  This  was  on  the  finishing  of 
his  work,  which  was  properly  indica- 
ted by  his  rising  from  the  dead ;  when, 
his  work  of  expiation  having  been 
finished,  he  was  released  from  the 
grave.  And  then,  he  had  the  new 
rest  to  consecrate — by  the  Christian 
holyday — and  the  new  Sabbath  was 
begun.  He  lay  in  the  grave  during 
the  whole  of  the  Jewish  Sabbath,  and 
that  day,  as  part  of  the  old  ceremonial, 
was  buried  with  him. 

1.  The  Sabbath.  The  Jewish  Sabbath 
corresponded  with  our  seventh  day  of 
the  week.  The  day  after  became  the 
Christian  Sabbath.  ^[  Had  bought. 
That  is,  as  we  may  suppose,  on  the 
afternoon  of  the  preparation-day  or 
Friday.  Luke  has  it,  "  bringing  the 
spices  which  they  had  prepared."  An 
account  of  this  preparing  of  spices  is 
given  in  Luke  28 :  55.  See  notes. 
^Anoint.  That  is,  to  finish  the  em- 
balming which  was  begun  at  the  burial. 
John  19:  40.  This  was  not  lawful  on 
the  Sabbath  day. 

^[160.  Visit  of  the  women  to  the 
Sepulchre.  Mary  Magdalene  re- 
turns. 

Matt.     I      Mark.       i       Luke.       |      John. 

28.  I.|l6.  2-4. (24.  1-3. 1 20.  1-2. 

2.  At  the  rising  of  the  sun.  Gran- 
ville Penn  (Annotations)  reads — "  long 
before  the  sun  had  risen."     West  (on 


3  And  they  said  amcng  them- 
selves, Who  shall  roll  us  awa^ 
the  stone  from  the  door  of  the 
sepulchre  ? 

4  (And  when  they  looked,  they 
saw  that  the  stone  was  rolled 
away,)  for  it  was  very  great 

the  Resurrection)  thinks  that  they  set 
out  very  early  "  while  it  was  yet  dark" 
(John)  and  reached  there  by  sun  rise. 
This  would  fully  explain  the  narratives. 
They  started  at  very  early  twilight — 
about  the  same  time  that  Christ  arose 
— and  they  reached  there  shortly  after 
the  event.  I  should  rather  think  that 
Matthew,  Luke  and  John,  speak  of 
the  Marys  who  were  to  embalm  the 
corpse  (bringing  the  spices)  and  that 
Mark  speaks  of  these  in  v.  1  as  having 
bought  the  spices  for  this  work  of  em- 
balming which  they  were  to  perform  ; 
but  that  in  v.  2  he  has  his  eye  rather 
upon  some  others  of  the  disciples  who 
say,  (as  is  mentioned  of  none  of  the 
rest)  "Who  shall  roll  us  away  the 
stone,"  &c.  These  were  more  dilatory 
perhaps  because  more  doubtful.  The 
Syriac  reads,  "As  the  sun  arose." 

3.  The  stone.  This  was  a  huge  stone 
placed  against  the  mouth  of  the  sepul- 
chre, and  sealed.  See  Figure  and 
notes.  Matt.  27 .  60-66.  Their  only 
solicitude  was  about  this,  for  they 
knew  not  of  the  guard  and  the  seal 
ordered  by  Pilate.  Matt.  27 :  62-66. 

4.  For.  &c.  This  clause  belongs  to  v. 
3 — the  former  clause  being  in  paren- 
thesis. We  see  from  these  verses,  that 
the  stone  was  rolled  away  for  the  dis- 
ciples, and  not  for  Christ.  It  was  not 
that  he  might  get  out,  but  that  they  might 
get  in.  He  could  have  risen,  and  did 
rise  perhaps,  without  any  moving  of 
the  stone.  The  angel  was  a  messen- 
ger to  the  disciples — a  ministering  spirit 
to  those  heirs  of  salvation.  Heb.  1 :  14. 
As  they  approached,  they  had  been 
casting  in  their  minds,  by  what  means 
they  should  get  inside  the  sepulchre 
to  finish  the  embalming  and  anointing. 
As  they  arrived  they  found  to  their 
great    surprise    that    the    stone   wai 


A  D.  33.] 


CHAP.  XVI. 


109 


1[  5  And  entering 
into  the  sepulchre,  they  saw  a 
young  man  sitting  on  the  rignt 
side,  clothed  in  a  long  white  gar- 
ment ;  and  they  were  affrighted. 
6  And  he  saith  unto  them,  Be 


already  rolled  away,  or  "rolled  aside, 
for  it  was  very  great." 
§161.   Vision  of  angels  r»  the  sepul- 
chre.— Jerusalem. 

First  day  of  the  weok. 
Matt.      |      Mark,      i      Luke.      |       John. 

28.  5-7. 1 16.  5-7. 1 24.  4-8.  | 
5.  And  entering.  It  is  plain  from  the 
Harmony,  that  Mary  Magdalene  had 
returned  to  the  city  at  once,  on  seeing 
the  marvellous  sight  of  the  open  sepul- 
chre. See  John  20:  1,  2.  The  other 
women  entered.  It  was  a  chamber 
above   ground,   hewn   out   of  a   rock,  | 


not  affrighted  :  Ye  seek  Jesus  oi 
Nazareth,  which  was  crucified  :  he 
is  risen ;  •  he  is  not  here  :  behold 
the  place  where  they  laid  him. 

7  But  go  your  way,  tell  his  dis- 
ciples and  Peter   that   he  goeth 


and  they  ventured  in  the  porch  way, 
and  could  look  into  the  chamber  where 
the  body  had  lain.  The  figure  here 
given  shows  a  Tomb  in  Tyre,  hewn  in 
a  rock,  with  niches.  Some  had  only 
one  chamber.  The  women  entered 
into  the  outer  enclosure.  See  notes 
on  Matt.  28:  5.  ^A  young  man.  This 
was  his  form  and  appearance.  This 
vision  of  an  angel  (Luke  speaks  oi 
two)  had  different  circumstances  about 
it  which  are  given  by  the  different 
Evangelists.  The  angel  or  angels  had 
already  appeared  to  the  dismay  of  the 


keepers.  See  Matt.  28 :  4.  Mark  speaks 
only  of  this  one  who  sat  on  the  right 
side  of  the  entrance  and  who  spake  to 
the  women. 

6.  Behold  the  place.  Mark  has  nearly 
the  same  language  as  Matthew,  in 
this  address  of  the  angel.  They  are 
pointed  to  the  place,  but  rather  to  the 
fact,  so  indisputable,  of  his  having 
risen.  Behold  the  place  where  he  lay 
now  vacated. 

7.  And  Peter.  Christ  would  have  the 
disciples  informed  at  once,  for  the 
strengthening  of  their  faith.  And 
Peter,  who  had  denied  him  thrice,  is 
here  mentioned  by  the  angel  messen- 


10 


ger  with  emphasis.  Thus  it  would 
come  to  Peter  in  the  form  of  a  special 
message  from  Christ,  leading  him  to 
reflect  how  full  and  gracious  was 
Christ's  pardon — how  true  were  hia 
predictions  both  of  that  disciple's  fall, 
and  of  the  Master's  resurrection — es- 
tablishing his  personal  faith,  and  show- 
ing him  what  a  Master  he  had,  the 
most  unworthy  to  be  denied,  or  '■'■.fol- 
lowed afar  off."  Christ's  message  must 
be  recaived  as  addressed  to  ourselves 
personally — for  our  strong  faith  in  his 
pardon.  Observe,  here  Peter's  pre- 
eminence is  not  as  chief  of  the  apostles, 
but  as  the  denier  of  his  Lord.     \Ai 


uo 


MARK. 


[A.  D.  88 


before  you  into  Galilee  :  there 
shall  ye  see  him;  as  he  said  unto 
you. 

T  8  And  they  went 
out  quickly,  and  fled  from  the 
sepulchre  ;  for  they  trembled  and 


anything  to  any  man;  for  thej 
were  afraid. 

T  9  Now  when  Jesus 
was  risen  early  the  first  day  of 
the  week,  he  appeared  first  to 
Mary  Magdalene,  out  of  whom  he 


were  amazed  :    neither  said  they    had  cast  seven  devils. 


he  said  unto  you.  The  angel  refers 
them  to  his  predictions,  and  promises, 
and  especially  to  his  appointment  to 
meet  them  in  a  given  place.  Christ 
repeats  the  same  to  the  women,  when 
he  met  them.  Matt.  28:  10.  He  has 
appointed  to  meet  all  his  disciples 
at  the  throne  of  grace — in  his  house — 
in  the  closet — at  the  family  devotions 
— and  wherever  we  pray.  Luke  adds, 
that  "  they  remembered  his  words." 
This  promise  was  made  to  the  twelve 
at  the'Paschal  Supper.     Matt.  26:  32. 

§162.  The  women  return  to  the 
city.  Jesus  meets  them. — Jeru- 
salem. 

First  day  of  the  week. 
Matt.  I   Mark.    |        Luke.        I        John. 

28.  8-10. 1 16.  8.  J  24.  9-11.  | 

8.  "  Trembling  and  ecstasy  possessed 
them."  ^Neither  said  they  anything, 
&c.  This,  of  course,  has  reference  to 
such  persons  as  they  may  have  passed 
on  the  way.  Luke  says  that  they  told 
all  these  things  to  the  eleven  and  to 
the  rest.  See  also  Matt.  28:  9. 
Matthew  records  the  fact,  that  as  they 
were  going  to  the  city  our  Lord  met 
them,  and  gave  them  the  same  mes- 
sage to  deliver,  as  the  angel  had  done. 
What  a  confirmation  of  their  faith — 
double,  treble— by  angels  and  by  Christ ! 
In  regard  to  the  remainder  of  this 
gospel  narrative,  see  Davidson's  Intro- 
duction, and  Alford's  Comm. 

§  1 64.  Our  Lord  is  seen  by  Mary 
Magdalene  at  the  Sepulchre. — 
Jerusalem. 

First  day  of  the  week. 
Matt.       I        Mark.        I       Luke.       I  John. 

|16.  9-ll.|  120.11-18. 

9.  Mark's  object  now,  before  closing 
His  narrative,  is  to  give  a  partial  sum- 
mary of  our  Lord's  appearings,  for  a 
upecial  purpose.     So  that,  this  verse, 


which  begins  the  recapitulation,  seema 
disconnected  from  the  foregoing.  •  He 
aims,  evidently,  to  show  the  repeated 
condescensions  of  our  Lord  to  the  weak- 
ness and  unbelief  of  the  disciples,  and 
the  extreme  hesitancy  with  which  they 
received  the  truth  of  his  resurrection. 
The  object  is  not  to  give  all  the  instan- 
ces, but  enough  to  set  forth  this  fact, 
so  important  in  the  narrative.  This 
proves  that  the  disciples  were  not  cre- 
dulous, and  did  not  believe  until  they 
could  not  resist  the  "many  infallible 
proofs."  Acts  1.  There  is  evidence 
from  John's  account,  (20: 1,)  and  also 
from  Matthew's,  (28:  11,)  that  Mary 
Magdalene,  (perhaps  also  the  other 
Mary,)  was  earliest  at  the  sepulchre. 
As  soon  as  she  saw  the  tomb  open,  she 
hurried  to  the  city  -with  this  report. 
Immediately,  of  course,  she  hastened 
back  to  learn  what  had  become  of  her 
Lord.  All  this  was  within  a  very  brief 
interval,  as  it  was  in  the  greatest 
haste.  Meanwhile  the  other  women  had 
been  at  the  sepulchre,  and  seen  the  vis- 
ion of  angels,  which  Mary  had  not  seen. 
On  Mary's  return  she  also  saw  the  an- 
gels, and  our  Lord  appeared  to  her.  This 
was  the  first  appearing.  Mark  16:9. 
But  immediately  afterwards  and  before 
the  other  women  reached  the  city,  he 
appeared  to  them  also.  These  events 
were  almost  simultaneous ;  though  in 
the  narrative  and  with  the  different 
narrations,  they  appear  consecutive. 
All  occurred  in  a  very  brief  interval, 
about  the  dawn  of  day.  There  was  a 
hurrying  to  and  fro  by  different  com- 
panies, and  by  different  streets.  Mary 
hastened  to  tell  of  Christ's  appearing 
to  her — while  the  other  women  had  a 
like  message,  and  these  together,  or 
neai  y  so,  (Luke  24:  10.)  poured  out 
thel  glad  tidings  into  the  ear  of  tha 
rest      From  John's  account  (20 :  2,  3,) 


k.  D  33.  J 


CHAP.  XVI. 


Ill 


10  And  she  went  and  told  them  | 
lhat  had  been  with  him,  as  they  | 
mourned  and  wept. 

11  And  they,  when  they  had 
heard  that  he  was  alive,  and  had 
been  seen  of  her,  believed  not. 

f  12  After  that  he 
appeared  in  another  form  unto* 
two  of  them,  as  they  walked,  and 
went  into  the  country. 


it  would  seem  that  Peter  and  John  went 
to  the  sepulchre,  at  Mary's  first  report. 
This  then,  was  probably  before  the  vi- 
sion of  angels,  and  they  were  on  their 
way,  to  and  fro,  whilst  Christ  was  ap- 
pearing to  Mary  and  the  women,  when 
Boon  the  more  astounding  news  came 
of  Christ's  having  been  seen  alive.  It 
should  be  observed  that  John's  aim  is 
to  give  particulars  about  Mary.  Mark 
also  expressly  names  Mary  as  she  to 
whom  Christ  first  appeared.  The  other 
accounts  are  more  general  as  regards 
the  persons,  aiming  only  at  a  compre- 
hensive statement.   Luke  24  :  10-12. 

10.  And  she  went  and  told.  Natural- 
ly enough,  Mary  would  hasten  to  the 
disciples  with  this  new  and  startling 
intelligence  of  angels  and  of  Christ,  not 
knowing,  of  course,  that  the  angels  and 
Christ  appeared  also  to  the  other  wo- 
men. John  says  that  she  told  the  dis- 
ciples that  she  had  seen  the  Lord,  and 
that  he  had  spoken  these  things  unto 
her.  The  sight  of  angels  was  nothing 
to  that  of  her  Lord. 

11.  This  verse  informs  us  of  the  dis- 
ciples' incredulity.  Already,  (verse  10) 
she  found  them,  as  they  mourned  and 
wept,  in  a  state  of  deepest  despondency. 
All  their  views  and  feelings,  therefore, 
were  such  as  to  require  the  strictest 
evidence  of  his  resurrection. 

1 1G6.  Our  Lord  is  seen  of  Peter — 
then  by  two  Disciples. — Emmaus. 

First  day  of  the  week. 
Matt.  Mark.         I         Luke.  I       John. 

|16. 12-13.  |24  13-35.| 
VL2    In  ancthe.r  form.   This  incidental 
slause  helps  us  to  account  for  the  two 
iisciples  not  knowing  him.   Luke  24 : 


13  And  they  went  and  told  i, 
unto  the  residue;  neither  believed 
they  them. 

•J14  Afterward  he* 
appeared  unto  the  eleven  as  they 
sat1  at  meat,  and  upbraided  them 
with  their  unbelief0  and  hardness 
of  heart,  because  they  believed 
not  them  which  had  seen  him  af- 
ter he  was  risen. 

6  Lu.  21.36.    1  Cor.  15.5.     1  or,  together.     eLu.  24.25. 


18.  "  Their  eyes  were  holden" — ha 
assumed  a  different  appearance,  ^f  Went 
into  the  country.  "To  a  village  called 
Emmaus."  Luke. 

13.  The  residue.  The  rest  of  their 
number,  at  Jerusalem. 

1 167.  Jesus  appears  in  the  midst  of 
the  Apostles  in  Thomas'  absence. 
Jerusalem. 

Evening,  following  the  first  day  of  the  week. 
Matt.    I          Mark.         I         Luke.         I  John. 

1 16.  14-18.124.  36-49.  |20.  19-23. 

14.  Unto  the  eleven.  See  Luke  14: 
36-49,  and  John  20 :  19-23.  This  ap- 
pearing was  at  evening  of  the  same 
day — the  resurrection  day.  Thomas 
was  absent  from  that  gathering.  The 
company  of  the  Apostles  is  called  "the 
eleven,"  though  Judas  was  gone  and 
Thomas  was  missing.  \  Upbraided  them. 
Rebuked  them  for  not  believing  the 
women.  Luke  tells  us  that  Christ  gave 
them  the  most  sensible  proofs,  there, 
of  his  being  really  their  risen  Lord.  It 
was  "as  they  sat  at  meat,"  and  he  took 
1  'a  piece  of  broiled  fish  and  honey-comb, 
and  did  eat  before  them,"  to  show  that 
it  was  not  a  spirit,  but  his  real  body, 
raised  from  the  dead.  Observe,  The 
resurrection  of  the  body  is  secured  to  us, 
by  Christ's  rising  in  the  flesh.  Where 
'the  resurrection  of  the  dead'  is  spoken 
of,  in  Scripture,  the  term  means  the 
dead  body. 

15.  Go  ye  into  all  the  world.  This 
Apostolic  commission    was    doubtless 

j  here  given  to  the  Apostles,  and  after- 
wards more  publicly  given  on  the  moun- 
tain in  Galilee.   Matt.  28:18.    Matthew 
!  reads,  "Go  ye  therefore,  and  teach  all 
I  nations" — Gerile  as  well  as  Jew   and 


112 


15  And  he  *r.id  into  them,  aGo 
ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature." 

16  He c  that   believeth,  and  is 

a  Matt.  28.19.  Jno.  20.21.  6  Bo.  10.18.  Col.  1.23. 
tJno.  3.18,30.    Acts  16.31-33.    Ro.  10.9.    1  Pe.  3.21. 


MARK.  [A.  D.  3d 

baptized,  shaL  be  saved  ;  butd  h« 
that  believeth  not,  shall  be  damn- 
ed. 
17  And  these   signs  shall  follow 


every  creature.  ^Preach.  Publish,  pro- 
claim. \T he  Gospel.  The  good  tidings 
now  so  abundantly  confirmed — the  news 
of  a  Saviour,  a  crucified  and  risen  Sa- 
viour. ^[  To  every  creature.  To  all,  with- 
out distinction ;  to  Gentile  as  well  as 
Jew;  and  to  all  without  exception  they 
were  to  preach  the  Gospel.  This  break- 
ing down  the  Avails  of  partition  between 
the  Jewish  people  and  other  nations, 
in  the  offer  of  the  Gospel  to  all  man- 
kind, was  against  all  the  fixed  and  deep 
prejudices  of  the  Apostles.  And  Peter 
afterward  needed  it  revealed  to  him  in 
vision,  before  he  could  go  to  the  Gen- 
tiles. The  Gospel  must  be  published 
now,  to  all  mankind.  Acts  10.  And 
the  free  offer  to  all,  to  every  one  that 
thirsteth — to  all  the  ends  of  the  earth, 
is  that  very  form  of  invitation  under 
which  the  inquirer  finds  peace.  And 
so,  the  very  terms  of  the  offer  to  our- 
selves bind  us  to  its  widest  circulation, 
and  make  us  feel  that  it  should  go  to 
all  nations — to  every  creature. 

16.  He  that  believeth.  Here  is  stated 
the  awful  alternative — of  believing  or 
unbelieving — of  being  saved  or  of  being 
damned.  Here  the  force  of  tha  lan- 
guage is  plain  —  that  to  believe  in 
Christ  is  to  believe  in  the  whole  of  his 
work,  first  and  last,  and  to  receive  him 
in  all  his  offices.  It  is  to  receive  Christ 
as  a  risen  Saviour,  no  less  than  as  a 
crucified  one.  To  take  him  as  our  pro- 
phet and  our  priest  and  our  king,  and 
so  to  sit  ?inder  his  teachings,  to  em- 
brace his  expiation  and  his  interces- 
sion, and  to  submit  to  his  rule  and 
drrection.  This  is  hfhixir.g,  as  is  most 
plain  from  the  connexion  here.  It  is 
to  join  with  Thomas — "My  Lord  and 
my  God."  ^[  Is  baptized.  God  requires 
the  outward  ordinance,  and  it  is  as 
important  as  is  the  visible  church  on 
earth.  Because  he  will  have  a  church 
in  the  world,  he  will  require  of  every 
disciple  a  connexion  with  the  church. 


Baptism  was  to  them  the  outward  or- 
dinance for  that  purpose.  As  they  had 
been  circumcised  in  their  connexion 
with  the  Jewish  church,  therefore,  to 
be  baptized  in  the  name  of  the  Son, 
and  of  the  Holy  Ghost,  (see  Matt.  28 : 
19,)  as  well  as  of  the  Father,  was,  of 
course,  openly  to  espouse  Christianity. 
And  at  first,  of  course,  the  appeal  Avaa 
to  parents  and  grown  persons  to  be 
baptized,  as  none  of  them  could  have 
been  baptized  in  their  infancy,  i.  e.  be- 
fore the  Gospel  came.  But  when  a  pa- 
rent was  baptized,  (as  the  Jailor.)  his 
family  was  admitted  to  the  privilege — 
"he  and  all  his  were  baptized  straight- 
way." Acts  16:33.  ^  Shall  be  saved 
That  is,  as  Christ  is  offered  in  the  Gos- 
pel— to  save  his  people  from  their  sins, 
(Matt.  1 :  21,)  and  from  hell,  (John  3 : 
36,)  the  abiding  wrath  of  God,  and  to 
bring  them  to  heaven.  John  5:  29.  17: 
2-24.  fl  Shall  be  damned.  This,  of 
course,  means  whatever  is  opposite  to 
salvation.  It  means  condemnation  in- 
stead of  pardon — everlasting  destruc- 
tion and  perdition  instead  of  everlasting 
life.  See  Matt.  25 :  46,  where  it  is 
termed  "everlasting  punishment''  in 
distinction  from  life  eternal.  This  could 
be  vindicated,  for  "how  shall  we  es- 
cape if  we  neglect  so  great  salvation." 
Heb.  2  :  3.  But  it  is  enough  that  this 
is  God's  word.  And  "he  that  believ- 
eth not"  shall  prove  it  in  his  own  aw- 
ful eternal  experience. 

17.  And  these  signs.  That  is,  these 
tokens  or  evidences  of  their  divine  mis- 
sion (see  v.  20)  by  which  the  Lord 
here  promises  to  confirm  his  word. 
^  Them  thai  believe.  As  far  as  it  shoulJ 
seem  necessary—  not  to  all  believers, 
but  to  so  many  as  should  need  this 
confirmation  of  their  work,  for  the  suc- 
cess of  the  oause.  This  would  be 
found  needful  in  the  early  advance- 
ment of  Christianity ;  and  Christ  her« 
gives  them  to  expect  thi?  as  enourag 


A.  D    33.] 


CHAP.  XVI. 


113 


them  that  Lelieve  :  In  a  my  name 
shall  they  cast  out  devils;  they 
shall  speak  b  with  new  tongues ; 

18  They  shall  take  up  c  serpents ; 
and  if  they  drink  any  deadly 
thing,  it  shall  not  hurt  them; 
they  d  shall  lay  hands  on  the  sick, 
and  they  shall  recover. 

IF  19  So  then  •  after 

oLu.  10.17.  Acts  5.16  8.T.  16.18.19.12.  6  Acts  2.4. 
10.46.  1  Cor.  12.10.J8.  c  Lu.  10.19.  Acts  .28.5.  d  Acts 
6.15.16.  -28.8.  Ja.  5.14,15.     e  Acts  1.2,3,  La.  24.51. 


ing  them  now.  and  all  along  strength- 
ening them  with  such  predictions  and 
palpable  proofs  of  his  presence.  UA 
sign  in  the  New  Testament  language," 
says  Trench,  "is  a  token  and  indica- 
tion of  the  near  presence  and  working 
of  God."  1[  Cast  out  devils.  That  this 
was  done  by  the  name  of  Christ  we 
.have  ample  historical  testimony.  We 
find  early  writers  appealing  to  infidels 
themselves  for  the  truth  of  these  mi- 
raculous works.  See  Acts  16:  16-18. 
*[  Shall  speak  with  new  tongues.  This  is 
a  prediction  of  what  so  wonderfully 
took  place  on  the  day  of  Pentecost, 
and  it  is  frequently  spoken  of  in  the 
New  Testament.  It  was  found  requi- 
site for  the  speedy  propagation  of  the 
Gospel.     See  Acts  2 :  3.  10 :  46.  19  :  6. 

1  Cor.  12:  10-30.  13:  1.  14:  2-26,  &c. 

2  Cor.  1 :  5,  &c.  fl  Shall  follow.  Shall 
attend  upon  them,  as  disciples  and 
apostles  of  Christ,  (v,  20.)  especially 
following  their  testimony  for  Christ.  This 
is  not  needful  now. 

18.   They  shall  take  up  serpents.    One 
instance  of  this  is  given  us  in  the  New 
Testament,   where  Paul  had  the  viper 
upon  his  hand,  and  received  no  injury,  j 
Acts  28 :  5-6.     From  this  instance,  too,  I 
we  see  the  design  and  effect  of  such  a 
miraculous  power.     This  was  regarded 
in  that  time  as  a  decisive  test  of  super- 
natural protection.    ^  Any  deadly  thing.  \ 
This  would  be  necessary  (as  Doddridge  J 
observes)  because,  at  that  time,  the  art  | 
of  poisoning  was   brought   to    such  a 
refinemmt.     It  was  even  applied  as  a 
capital    punishment,    and    hence    this 
piomise  must  have  been  most  import- 
ID  t.     It  is  worthy  of  remark  that  Mo-  ' 

10 


the  Lord  had  spoken  unto  them, 
he  was  received  up  into  heaven, 
and  sat  f  on  the  right  hand  of 
God. 

20  And  they  went  forth,  and 
preached  every  where,  the  s  Lord 
working  with  them,  and  confirm- 
ing the  word  with  signs  following. 
Amen. 

/Ps.  110.1.   IPe.  3.22.    Rev.  3.21.     a  Acts  5.12.   U.% 
He.  2.4. 


"hammed,  who  styled  himself  the  Apos- 
tle of  God,  lost  his  life  by  poison, 
which  would  prove  his  imposture,  in 
the  light  of  this  promise.  \  Lay  hand* 
on  the  sick.  This  was  common.  See 
Acts  3:  6-7.  5:  15.  1  Cor.  12:  19-30. 
James  5 :  14-15.  Epiphanius  relates 
that  soon  after  the  destruction  of  Jeru- 
salem, the  Christians  returned  from 
Pella,  "working  mighty  signs  of  heal~ 
ing." 

$172.  The  Ascension. — Bethany. 

Matt.        |         Mark.        I         Luke.         I       John. 

j  16. 19-20.  24.  50-53.  | 

See  also,  on  the  Ascension  of  our 
Lord,  Luke  24:  50-53. 

19.  He  was  received  up.  See  Acts  1 : 
9.  "A  cloud  received  him."  He  as- 
cended from  the  Mount  of  Olives.  Mat- 
thew and  John  give  no  account  of  the 
Ascension.  But  it  was  predicted  by 
our  Lord,  and  its  fulfilment  was  re- 
peatedly asserted  by  Peter  and  Paul. 
Compare  Acts  2:  32.  Enh.  4:  10.  6  :9 
Col.  4:  1.  1  Tim.  3:  16.  II eb.  6:  19. 
8:  1.  9:  12-21.  fi  The  right  hand  oj 
God.  The  reference  is  here  to 
Psalm  110:  1,  which  is  prophetic  of 
the  Messiah.  As,  in  the  language  of 
men,  to  sit  on  the  right  hand  of  a  king, 
is  the  highest  royal  honor,  indicative 
of  most  exalted  favor  and  authority— 
so,  here  the  meaning  is  that  Christ 
was  exalted  to  the  highest  honor  and 
power.     See  Matt.  28:  18. 

20.  Preached  even/where.  The  Apos- 
tles labored  first  in  Judea,  and  then  in 
other  different  parts  of  the  world — ■ 
Greece,  Ronie,  &c.  See  the  Acts  and 
the  Epistles.     ^[  The  l<ord  working  wiCn 


IU 


MARK. 


"A.  D.  33 


ikem.  Tbat  is  according  to  the  pro- 
mise found  in  Matthew  28:  20,  "  Lo, 
I  am  with  you  alway."  Christ  com- 
missioned the  Apostles  to  go  forth  on 
the  ground  of  his  almighty  a*id  uni- 
versal power  in  heaven  and  on  earth, 
and  the  promise  implied  that  this  pow- 
er should  be  exerted  for  their  aid — 
defending  and  sustaining  them,  giving 
to  their  preaching  success.  Mark,  in 
this  gospel  narrative,  adds  here  the 
testimony  that  this  did  so  occur.  This 
passage  would  go  to  prove  that  he  did 
not  write  as  early  as  some  have  sup- 
posed. The  Apostles  cannot  be  said 
to  have  preached  every  tvhere,  until 
after  their  scattering  abroad  out  of 
Jndea.  ^  Confirming  the  ivord.  That 
is,  showing  the  gospel  which  they 
preached,  to  be  the  word  of  God.  This 
also  showed  the  power  of  the  Apostles 
to  be  all  derived  from  God,  while  Christ 
wrought  miracles  in  his  own  name  and 
by  his  own  power.  Matt.  8 :  26.  John 
11.  He  had  promised  to  confirm  their 
testimony  by  his  miraculous  gifts. 
This  was  done  by  signs  following.  It 
was  most  necessary  in  their  weakness, 
and  amid  the  strength  of  their  ene- 
mies, to  have  the  word  divinely  attest- 
ed, as  from  God  himself.  The  "signs 
following''''  were  such  as  he  had  pro- 
mised in  v.  17.  Skeptics  must  be  driv- 
en to  confess  that  this  simple  histori- 
cal statement  of  the  Evangelist  gives 
the  only  reasonable  clue  to  the  tri- 
umphs of  early  Christianity.  How 
God  "confirms  the  word  with  signs  fol- 
lowing," we  may  judge  from  the  plain 
allusions  in  five  of  Paul's  epistles  and 
in  the  two  of  Peter.  These  great  apos- 
tles of  the  circumcision  and  of  the  un- 
circumcision,  held  up  this  divine  seal 
to  their  Gospel  document,  and  to  their 
own  commission,  Paul,  to  the  Hebrews, 
(ch.  2:  3,  4,)  lays  great  stress  on  this 
fact,  which  must  therefore  have  been 
well  known  among  the  people.  He  says 
— The  great  salvation,  which  at  first 
was  spoken  by  the  Lord,  was  confirmed 
toward  those  of  that  after  time  by  such 
as  heard  Christ  themselves.  "God  al- 
so bearing  witness,  (i.  o.  to  the  truth 
of  their  testimony,)  both  with  signs 
lud  wonders,  and  with  divers  miracles 


and  gifts  cf  the  Holy  Ghost."  Thes> 
Hebrews,  too,  were  familiar  with  the 
sense  of  these  terms,  as  they  were 
common  in  their  Greek  translation  of 
the  Old  Testament.  Ex.  3 :  20.  4 :  9, 
21,  28.  7:3.  "Signs  and  -wonders  in 
the  land  of  Egypt."  Ex.  10:  2.  Num.  14. 
11.  Deut.  4:44.  6:22.  7:19.  34:11, 
where  the  very  same  terms  are  used. 
So  in  the  Psalms  and  prophets.  And 
hence  these  signs  were  appealed  to  by 
the  apostle,  as  the  same  sort  of  attes- 
tation given  by  God  to  the  gospel  mes- 
sage, as  he  had  given  to  Moses  and  the 
prophets. — Paul  claims  himself  to  have 
wrought  these  miraculous  works,  and 
now  boldly  appeals  to  the  facts,  in 
writing  to  Rome,  the  world's  metropolis, 
that  he  had  made  an  extensive  circuit 
from  Jerusalem  to  Illyricum,  and  ev- 
ery where  "  Christ  had  wrought  by 
him  to  make  the  Gentiles  obedient, 
both  by  word  and  deed,  (by  preaching 
and  miracles,)  through  mighty  signs  and 
wonders,  by  the  power  of  the  spirit  of 
God."  And  the  facts  were  most  noto- 
rious over  that  whole  region.  Rom.  15: 
18,  19. — But,  further.  In  the  Epistle 
to  the  Galatians,  (3:5,)  Paul  appeals 
to  the  actual  working  of  miracles  among 
them  at  that  very  time.  "  He  (the  teach- 
er,)  who  now  ministers  to  you  the 
gifts  of  the  Spirit,  and  worketh  miracles 
among  you"  is  he  not  a  gospel  teach- 
er?— Further  still.  In  his  second  Epis- 
tle to  the  Corinthians,  (12:  12,)  he 
appeals  to  the  miracles  wrought  b> 
himself  during  his  stay  at  Corinth,  in 
their  own  city.  "The  signs  of  an  apos- 
tle were  wrought  among  you,  in  all  pa- 
tience, in  signs  and  wonders  and  migh- 
ty deeds."  And  in  the  first  Epistle  he 
speaks  freely  of  miraculous  gifts  as  ex- 
isting among  themselves.  1  Cor.  13  ch 
Here,  then,  we  have  that  which  is  ne- 
cessary to  account  to  us  for  the  plain 
facts  of  the  early  progress  of  Christi- 
anity. It  did  spread  by  the  aid  of 
miracles,  as  God  had  promised,  and 
the  Christian  religion  was  every  where 
proved  to  be  the  Work  of  God!  ^  Amen. 
This  word  is  a  solemn  closing  of  tho 
record.  It  means  prayerfully,  Be  u 
so!  and  is  meant  also  as  a  solemn  de* 
:laration  of  the  truth  of  the  resort. 


